PROBLEM 


•WBSTOVER 


stover,  Wilbur  Brenner 


India  a problem 


'■T'  /■ 


Jh. 

^ l^S3 


\ 


" Our  home  at  liulsar.”  frontispiece. 


INDIA 

A PROBLEM 


Present  Conditions.  — What  Has  Been 
Done.  — New  India,  or  what 
OF  THE  Future? 


BY 

WILBUR  B.  STOVBR, 

nt  Biilsftr,  India. 


Second  Edition. 


Elgin,  III.,  U.  S.  A.: 
BRETHREN  PUBLISHING  HOUSE, 


Entered  according  to  Act  of  Congress,  in  the  year  iqo2,  hy 
BRETHREN  PUBLISHING  HOUSE, 

In  the  Office  of  the  Librarian  of  Congress,  at  Washington,  D.  C. 


Ai.i,  RitiHTS  Reserved. 


To 

MARY, 

My  Faithful  Wife. 

☆ ☆ ☆ 

Praise  the  Lord  in  that 
we  are 

“Not  unequally  yoked  together.” 


Digitized  by  the  Internet  Archive 
in  2016 


https://archive.org/details/indiaproblempres00stov_0 


Several  years  ago  I began  collecting  material  rela- 
tive to  present  conditions  in  India.  The  more  I noted 
common,  every-day  occurrences,  the  more  I became 
convinced  that  it  is  just  such  things  that  our  people 
at  home  are  most  interested  in.  It  is  by  many  little 
incidents  that  we  can  understand  the  nature  of  the 
life  through  which  these  happenings  come. 

The  quotations  at  the  top  of  the  pages  have  been 
arranged  as  far  as  possible  sO'  as  to  be  in  harmony 
with  the  subject  matter  of  the  page,  or  else  in  pairs 
with  a striking  similarity  or  contrast.  On  the  right 
are  Bible  references.  On  the  left  are  quotations  from 
the  sacred  books  of  the  East.  These  latter  references 
have  been  gathered  from  the  publication  of  the  i\Ia- 
dras  Christian  Literature  Society. 

In  the  chapters  on  the  several  missions,  both  for 
facts  and  for  illustrations,  the  literature  of  those  mis- 
sions has  been  freely  drawn  upon.  This  was  done 
in  order  that  the  statements  might  be  thoroughly  re- 
liable with  reference  to  the  work,  while  differences 
in  faith  and  practice  are  not  referred  to.  In  all  cases 
asked,  the  mission  secretaries  gave  permission  to  use 
their  material  as  I have  indicated. 


Vlll 


PREFACE. 


For  chapter  6,  Irving’s  “ Life  of  Mahomet  ” and  St. 
Clair  Tisclele’s  " Religion  of  the  Crescent  ” have  been 
sources  of  information. 

For  chapter  5,  I have  referred  frequently  to  Prof. 
Tilbe’s  “ Pali  Buddhism,”  and  the  books  of  the  Madras 
Christian  Literature  Society.  Chapters  i,  3,  4 and  7 
were  written  mostly  in  India.  Sitting  on  a camp-stool, 
in  a tent,  under  a big  Banyan  tree,  chapter  3 was  writ- 
ten, and  is  in  part  a description  of  the  small  village 
near  which  we  had  pitched  our  tent  for  a week  while 
on  a preaching  tour  in  December,  1900. 

Chapter  8 was  begun  about  5 years  ago. 

The  remaining  chapters  were  written  while  at  home 
on  furlough  this  year, — a period  of  340  days,  which 
closes  to-day  as  we  sail  away  again  to  the  work  we 
love. 

My  prayer  is  that  this  book,  now  complete,  may  be 
abundantly  blessed  of  God  in  creating,  arousing,  and 
stimulating  healthful  missionary  sentiment,  which 
looks  forward  to  nothing  short  of  the  Gospel  to  the 
whole  v.’ide  world. 

WILBUR  B.  STOVER. 

October  28,  ipo2. 


GOlSTTEItTTS. 


Preface,  vii 

I. 

Chapter  I. 

India  Under  the  British  Flag 15 

Chapter  II. 

Where  the  People  Live 36 

Chapter  III. 

An  Indian  \’illage 41 

Chapter  IV. 

Parsees.  The 5a 

Chapter  V. 

Buddhists,  The 67 

Chapter  VL 

Mahomedans,  The 80 

Chapter  VII. 

Hindoos,  The,  100 

Chapter  VIII. 

Materials  for  a Comparison,  165 


X 


CONTENTS. 


II. 

Chapter  IX. 

Calcutta,  169 

Chapter  X. 

Juclson  and  the  Karens 176 

Chapter  XI. 

The  American  Board  Missions 186 

Ch.mter  XII. 

Madras,  igO 

Chapter  XIII. 

The  Lone  Star  Mission,  202 

Chapter  XI 

What  One  Woman  Can  do 21 1 

Chapter  XV. 

Bombay 2ig 

Chapter  XVI. 

The  Methodists  in  North  India 226 

Chapter  XVII. 

The  Church  of  England  Missions,  235 

Chapter  XVIII. 

The  Church  of  Scotland  Missions,  245 

Chapter  XIX. 

The  Basle  Mission,  German  Lutheran 254 


CONTENTS. 


XI 


Chapter  XX. 

The  Friends,  The  Brethren,  and  The  Mennonites, 261 

Chapter  XXI. 

Other  Work  and  Other  Workers,  275 

Chapter  XXII. 

Famines  and  the  Orphans,  284 

Chapter  XXIII. 

A Lost  Opportunity,  20 1 

III. 

Chapter  XXIV. 

New  India,  or,  What  of  the  Future? 299 

Glossary,  Appendices  and  Index,  336 


INDIA;  A PROBLEM 


INI3IA;  A I?ROI3LEM. 


PART  O N I 


INDIA  UNDER  THE  BRITISH  ELAG. 

Chapter  One. 

“In  the  beginning,  God.” — Gen.  i:  i. 

NDIA,  beautiful  and  sin- 
ful, exalted  yet  degraded, 
rich  and  yet  poor,  enlight- 
ened yet  ignorant,  over-re- 
ligious and  yet  without  Reli- 
gion, gods  everywhere  and  yet 
without  God,  husband  often  a 
university  graduate  whose  little 
wife  can  not  read,  with  the  most 
bigoted  pride  and  the  most  com- 
plete self-renunciation,  with  its  princes  and  rajas  and 
lepers  and  beggars,  the  land  of  opposites  where  ex- 
tremes constantly  meet ; India,  often  considered  a con- 
tinent within  itself,  to  any  one  interested  in  human- 
ity, presents,  for  both  study  and  labor,  perhaps  the 
greatest  field  in  the  world. 

Every  school  boy  with  a geography  knows  that  the 
strong  hand  of  the  Briton  holds  the  reins  of  Govern- 
ment in  India,  and  a good  Government  it  is  that  Eng- 
land gives  to  the  people,  far  better  than  the  Indians 


i6 


INDIA  ; A PROBLEM. 


“ I laud  Agni,  the  great  high  priest,  god, 

The  herald,  lavishest  of  wealth.” — Rig-Veda  i : i : i. 

could  themselves  maintain.  Three  things  may  be 
said  of  Government  in  India,  and  these  three  points 
every  native  will  at  once  concede.  She  levies  heavy 
taxes  and  awards  impartial  justice  and  encourages 
progress. 

As  to  taxes,  land  is  taxed,  houses  are  taxed,  income 
is  taxed.^  A man  getting  $50  a month  must  pay  $12 
a year  income  tax.  But  one  receiving 
under  $14  a month  wages  is  exempt 
from  income  tax.  This,  of  course,  ex- 
empts the  large  majority  of  India’s  peo- 
ple. Salt  is  taxed  at  the  rate  of  2,000 
per  cent,  dried  fish  are  taxed,  stores  are 
taxed.  The  tax  on  salt,  however,  is  per- 
haps the  only  form  of  revenue  paid  by 
many  millions.  Ordinarily  when  a man 
builds  a house  on  land  suited  to  culti- 
vation, and  classed  as  such,  he  must  get 
jiermission  from  Government  and  pay 
the  fine  ; then  he  finds  that  the  sand  from 
the  sea-shore  is  taxed,  the  stone  from 
the  river-bed  or  quarry  is  taxed,  and 
the  timber  from  the  mountain  is  taxed. 
Romans,  the  English  are  great  be- 
lievers in  good  roads.  \Mien  the  English  came 
to  India  there  were  no  good  roads,  but  now 
they  have  thousands  of  miles  of  macadamized  roads, 
that  are  good  even  when  the  rainfall  is  ten  inch- 
es in  ten  hours,  as  I have  seen  it.  But  these 

' native  in  reviewing  my  ilSS.  added,  “And  everything  down  to 
the  patience  of  man  is  taxed.” 


“ Exempt.” 

Like  the 


INDIA  UNDER  THE  BRITISH  FLAG. 


17 


“Blessed  is  the  nation  whose  God  is  the  Lord.” — Psalms  33:  12. 

roads  are  not  without  toll  gates.  The  average 
rate  of  two  cents  a day  is  charged  for  a cart  pass- 
ing through.  The  privilege  of  collecting  this  toll  is 
auctioned  off  to  the  highest  bidder.  And  for  the  mon- 
ey there  is  in  it,  liquor  licenses  are  also  granted.  In 
Surat  Collectorate  alone  the  revenue  from  these  licens- 
es last  year  was  $222,000.  Bulsar  Taluka  (County)  is 
one  of  the  eight  talukas  composing  the  Surat  Col- 


Ten  inches  in  ten  hours.” 


lectorate.  The  licenses  for  the  twenty-two  saloons  in 
the  city  of  Rangoon,  Burma,  recently  sold  for  $124,300. 

Land  taxation  is  an  intricate  problem.  As  each 
presidency  arranges  its  own  assessments,  there  is  much 
variation.  A field  is  examined,  its  fertility,  means 
of  irrigation,  nearness  to  market,  and  other  consider- 
ations, from  which  it  is  decided  how  much  each  field 


i8 


INDIA  ; A PROBLEM. 


“ I am  alike  to  all  beings;  to  me  none  is  hateful,  none  dear.” — Krishna 
in  Bhagavad  Gita  9 : 29. 

should  pay.  Each  field  is  thus  examined  after  a lapse 
of  years,  when  the  tax  may  be  increased  or  decreased, 
according  to  the  conditions.  Government  has  a rul- 
ing that  no  land  shall  be  taxed  above  fifteen  or  twen- 
ty per  cent  of  the  gross  proceeds.  In  actual  practice, 

however,  I am  told,  land 
is  farmed  out  so  often, 
from  one  to  another, 
from  the  second  to  the 
third,  from  the  third  to 
the  fourth,  that  the  man 
who  follows  the  plow 
really  gets  much  less 
than  half  the  produce. 
And  the  last  man  always 
suffers,  not  because  of 
Government,  but  be- 
cause of  the  many  mid- 
dlemen between  bim 
and  tbe  powers  that  be. 
The  revenue  from  all 
India  which  Govern- 
ment receives  annually 
is  $323,000,000,  of 
which  $3,000,000  come 
from  the  native  states.  Of  this  $200,000,000  come 
from  taxes  alone.  Yet  the  taxation  per  head  is 
ligfhter  than  in  anv  other  civilized  countrv  in  the 
world.  In  Russia  it  is  eight  times  as  great,  in  Eng- 
land twenty  times,  in  Italy  nineteen,  in  France  twen- 


INDIA  UNDER  THE  BRITISH  FLAG. 


19 


“ The  eyes  of  the  Lord  are  upon  the  righteous,  and  his  ears  are  open 
unto  their  cry.  The  face  of  the  Lord  is  against 
them  that  do  evil.” — Psalms  34:  15. 

ty-five,  in  the  United  States  and  Germany  thirteen 
times.  The  average  tax  per  capita  is  two  annas  eight 
pie  per  month,  which  is  about  five  cents. 

To  award  impartial  justice  in  a land  of  so  many 
and  so  varied  religions  is  to  do  exceedingly  well. 
Government  does  this,  and  is  so  careful  to  show  no 
partiality  that  Christian  workers  sometimes  indeed  feel 
that  she  favors  the  non-Christian  religions.  And  they 
come  by  this  feeling  honestly.  The  average  native 
mistakes  this  justice  given  to  all  alike,  which  is  an 
outgrowth  of  Christianity,  for  a certain  indefinable  re- 
gard for  his  own  religion,  and  loss  of  faith  in  Chris- 
tianity. He  knows  very  well  that  he  would  give  the 
best  of  the  bargain  to  his  co-religionist,  and  he  can 
not  see  why  the  man  in  power  should  not  do  the  same. 
Missionaries  are  often  reminded  of  this.  However, 
the  more  intelligent  classes  understand. 

English  justice  in  India  is  indeed  something  to  be 
studied  and  admired.  Not  long  ago  an  English  official 
went  into  a Hindoo  temple  to  clear  out  the  people  he 
found  huddled  together  there,  for  on  account  of  in- 
creased plague  an  order  had  been  issued  that  the  peo- 
ple should  not  congregate  anywhere.  According  to 
their  superstition  the  temple  was  defiled  by  the  official 
in  entering  it.  This  man’s  superior,  a splendid  Eng- 
lish gentleman,  recommended  him  to  pay  damages  to 
the  “ injured  ” idolaters,  which  he  did  willingly,  and 
with  that  money  the  temple  was  done  over.  To-day 


20 


IXniA  ; A PROBLEM. 


“What  god  shall  we  adore  with  our  oblation?” — Atharva- 
\'eda  4:  2:  I. 

certain  idolaters  of  this  temple  boast  that  a sahib 
paid  for  the  renewing  of  it. 

About  a year  ago  a Parsee  gentleman  said  to  me. 
“ England  is  making  a mistake  in  India  these  days.” 
I replied,  “ Well,  what’s  up  now?  Governments  are 
human,  and  liable  to  err,  I know." 

And  he  surprised  me  by  saying,  " Formerly  all  the 
higher  offices  were  entrusted  to  Englishmen  only,  but 
now  they  are  given  too  often  to  natives,  and  I tell 
you  no  native  is  as  impartial  as  an  Englishman.” 
Practically  every  native  would  prefer  an  English 
judge  rather  than  one  of  his  own  caste^  to  settle  all 
his  legal  difficulties.  A pamphlet  lately  published  in 
[Madras  asks ; “ How  is  it  that  the  people  put  but  lit- 
tle confidence  generally  in  the  word  or  promise  or 
even  the  oath  of  their  co-religionists,  but  will  usual- 
ly believe  the  word  of  one  from  a Christian  country 
without  hesitation  ? ” I answer,  they  have  seen  that 
justice. 

Sir  M.  Bhavnagari,  an  Indian  member  of  the  Eng- 
lish Parliament,  a Parsee,  says,  “ The  mission  of  the 
British  Government  in  India  is  purely  a paternal  one.” 
Sarendra  Xath  Banurji,  a Bengali  gentleman  says. 
“ We  regard  British  rule  in  India  as  a dispensation 
of  Divine  Providence.  England  is  here  to  rejuven- 
ate an  ancient  people,  to  Infuse  into  them  the  vigor, 
the  virility  and  the  robustness  of  the  West,  and 
.so  pay  off  the  long-standing  debt,  accumulating  since 
the  morning  of  the  world,  which  the  W’est  owes  to 
the  East.  We  are  anxious  for  the  permanence  of  Brit- 


INDIA  UNDER  THE  BRITISH  FLAG. 


21 


“ Exalt  ye  the  Lord  our  God,  and  worship  at  his  footstool.” — 
Psalms  99:  5. 

ish  rule  in  India,  not  only  as  a guarantee  for  stability 
and  order,  but  because  with  it  are  bound  up  the  best 
prospects  of  our  political  advancement.”  There  are 
not  wanting'  however  natives  who  talk  differently. 

We,  children  of  the  great  republic,  can  not  afford 
to  fire  away  in  school-boy  oratory,  criticising  every 
act  of  the  great  limited  monarchy,  as  is  sometimes 
done.  England  saves  India  from  the  tyranny  of  her 
own  people,  from  many  cruelties  of  her  own  religions, 
and  from  any  outside  enemy.  I was  walking  in  the 
country  once  near  Bulsar,  when  I saw  two  roosters 
fighting.  They  fought  so  fiercely  that  I thought  they 
would  both  die  if  allowed  to  keep  on.  Just  then  came 
running  a rooster  bigger  than  the  other  two  put  to- 
gether, and  stood  right  between  them.  The  two  lit- 
tle ones  stopped  fighting,  felt  a little  jealous  of  the 
big  one,  bade  him  their  salaams,  and  ciuieted  down. 
I said  to  myself.  That’s  the  history  of  India  in  tab- 
leau, and  England  is  the  big  rooster. 

And  as  for  progress,  India  stands  at  the  present 
time  before  Canada,  is  ninth  among  the  commercial 
countries  of  the  world,  and  first  for  foreign  trade  in 
Asia.  The  agricultural  income  in  twenty  years, 
previous  to  1895,  increased  nearly  forty  per  cent. 
The  income  of  the  great  mass  of  the  people  in- 
creased nearly  twenty-nine  per  cent,  while  capital 
investments  increased  nearly  380  per  cent!  In  1900 
there  were  186  cotton  mills,  33  jute  and  hemp  mills. 
There  are  113  silk  factories,  9 paper  mills,  and 
35  or  more  ice  plants.  The  value  of  private  merchan- 


22 


INDIA;  A PROBLEM. 


“ A king  must  take  from  his  subjects  as  taxes  a sixth  part  every  year 
of  the  grain.” — Institutes  of  Vishnu  3:  23. 

disc  exported  in  1900  exceeded  the  import  values 
as  72  to  47. 

The  daily  wage  of  a laboring  man  averages  about 
six  cents.  A woman  gets  four  cents  a day  for  the 
same  work.  Skilled  labor  is  worth  four  or  five  times 
as  much  as  unskilled.  In  Burma  the  wage  is  three 
or  four  times  what  it  is  generally  in  India  proper. 


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Exports  exceed  imports.” 


While  the  wage  is  very  low,  it  is  on  the  increase,  as 
the  census  tables  show. 

Consider  the  post  office  system.  A letter  coming 
from  America  crosses  the  Atlantic  in  six  days.  Then 
from  London  it  goes  down  across  the  continent  to 
Brindisi,  Italy,  or  to  Marseilles,  France,  in  less  than 
two  days ; then  across  the  Mediterranean  and  through 


INDIA  UNDER  THE  BRITISH  FLAG. 


-A 


“ He  that  oppresseth  the  poor  reproacheth  his  Maker.” — Prov.  14:  30. 


the  Suez  canal  (eighty-three  miles  long)  and  down 
the  Red  Sea  to  Aden  and  across  the  Indian  Ocean  in 
eighteen  days,  when 
arriving  at  the  beau- 
tiful Bombay  harbor 
it  leaves  the  sea,  and 
taking  a passing 
glance  at  the  Bom- 
bay post  office  hast- 
ens by  special  train 
up-country.  The 
postman  will  find  you 
wherever  you  are  and 
bring  your  letter  to 

^ , “ Beautiful  Bombay  harbor.” 

you.  Once  a week 
the  mail  steamer  arrives  from  England. 


The  first  post  office  in  India  was  established  by  the 
British  Government,  and  in  1854  uniform  rates  were 

created  making  the  inland 
rates  at  that  time  the  low- 
est in  the  world,  one  cent 
for  a letter  and  half  cent 
for  a postal  card.  There 
are  now  288  head  post  of- 
fices, 2,959  subs,  7,746 
branch,  total  10,992  Im- 
perial post  offices.  In  the 
various  native  states  are 
19  head  offices,  1,469  branch,  total  1,488,  making  a 
grand  total  for  India  of  12,480  post  offices. 


Bombay  Post  Office.” 


24 


INDIA;  A TROBLEM. 


“ O Agni,  come  with  all  the  gods,  come  to  our  sacrificial  gift: 

Sit  with  the  gods  upon  the  grass.” — Rig-Veda  5:  26:  4. 

In  connection  with  the  post  office  is  a Government 
savings  bank  system,  where  sums  as  low  as  eight  cents 
may  be  deposited.  On  balances  two  per  cent  is  given, 
and  an  amount  standing  for  a year  draws  nearly  four 
per  cent. 

A Governmem  telegraph  is  also  maintained  by  the 
post  office,  where  a “ deferred  ” message  of  eight 
words  can  be  sent  for  sixteen  cents,  each  additional 
word  costing  in  the  same  proportion.  “ Ordinary  ” 
messages  cost  twice  as  much,  and  " urgent  ” four 
times  as  much  as  the  deferred  rate  message. 

Much  like  our  American  C.  O.  D.  the  V.  P.  P.  nre- 
vails  in  India,  i.  e.  “ value  payable  post,”  for  small 
packets.  The  mail  carrier  hands  you  the  parcel  at 
the  door  of  your  home,  you  sign  and  pay. 

The  post  office  sells  quinine  too,  in  small  packets  of 
five  grains,  enough  for  one  dose,  for  a half  cent. 

W’hat  with  money  orders  and  registered  letters  and 
the  work  mentioned  above  besides  the  regular  mail, 
the  post  office  is  an  important  institution.  In  1900 
the  Indian  postal  department  handled  250,000,000  let- 
ters, 218,000,000  postal  cards,  32,000,000  newspapers. 
2,600,000  V.  P.  P.’s,  and  13,000,000  money  orders. 

The  first  railroad  was  opened  in  1853,  from  Bombay 
to  a neighboring  town,  a distance  of  twenty  miles. 
There  are  now  about  25,000  miles  of  railway  complete 
and  about  3,000  miles  are  added  each  year.  Ever\' 
station  is  somewhat  of  a flower  garden,  for  the  vari- 
ous companies  offer  prizes  annually,  ranging  as  high  as 
$20  for  the  best  kept  station.  All  tickets  have  the  fare 


INDIA  UNDER  THE  BRITISH  FLAG. 


25 


“ The  Lord  is  righteous  in  all  his  ways,  and  holy  in  all  his  works.” — 
Psalms  145 : 17. 

printed  on  the  face.  The  fare,  first  class,  is  about  the 
same  as  our  ordinary  rate  of  travel,  second  class  is 
half  of  first,  and  third  class  half  of  second.  From 
Bulsar  to  Bombay,  one  hundred  and  twenty-five  miles, 
third  class,  the  fare  is  about  fifty-five  cents.  There  is 


“ Somewhat  of  a flower  garden.” 


much  travel  by  third  class,  more  than  by  first  and 
second  together. 

Government  owns  some  of  the  railroads,  and  others 
are  Government  secured.  Until  quite  recently  native 
capital  has  been  shy  of  railroad  stock.  In  1898  the 


26 


INDIA  ; A PROBLEM. 


“A  nectar-yielding  cow.” — Rig-V'eda  i:  20;  3. 

railroads  carried  about  150,000,000  passengers.  In 
that  same  year  there  were  in  operation  55,000  miles 
of  telegraph,  and  some  5,500,000  messages  were  sent. 
There  are  308,000  railway  employes,  of  whom  25,000 
are  Europeans  and  Eurasians.  Connected  hy  cable 
with  all  the  world,  if  a president  is  elected,  or  parlia- 
ment assembled,  or  a mikado  dies,  all  India  knows  it 
the  next  day.  On  the  day  that  President  McKinley 
was  buried  all  India  was  in  mourning. 


“ Canals  chiefly  for  irrigation.” 


Especially  during  times  of  famine.  Government  has 
busied  itself  with  digging  large  reservoirs  or  tanks, 
and  miles  of  irrigating  canals.  These  tanks  as  well 
as  the  canals  are  chiefly  for  irrigation.  There  are 
now  more  than  40,000  miles  of  these  canals,  and  tanks 
are  almost  without  number. 

The  policy  of  Government  has  been  from  the  first 


INDIA  UNDER  THE  BRITISH  FLAG. 


27 


" Behold  a king  shall  reign  in  righteousness.” — Isaiah  32:  i. 

not  to  touch  the  religious  question,  but  to  push  the 
educational.  There  are  five  large  Government  uni- 
versities, in  Bombay,  Calcutta,  IMadras,  Allahabad,  and 
Lahore  respectively,  each  having  a cluster  of  perhaps 
twenty  affiliated  colleges,  which  in  turn  have  about  200 
students  each.  Besides  these  are  Medical,  Engineer- 
ing, and  Law  colleges,  a college  of  Science  and  schools 
of  Art.  In  Calcutta  alone  there  are  74  high  schools 
and  24  colleges,  and  the  university  examines  10,000 
students  annually.  In  1900  there  were  over  4,460,000 
pupils  in  150,000  schools.  Each  year  has  a univer- 
sity output  of  1,300  to  1,400  B.  A.  gentlemen.  In  all 
probability  a sixth  university  will  soon  be  established 
in  Burma,  and  by  the  munificent  gift  of  Mr.  Tata,  a 
wealthy  Parsee  gentleman,  the  seventh,  a university 
of  research,  in  Mangalore.  As  there  are  just  seven 
Government  universities  in  England,  India  will  soon 
be  equal  with  the  mother  country  in  point  of  numbers 
at  least,  along  educational  lines. 

Public  opinion  is  welcome,  with  some  necessary  re- 
strictions. In  English  and  the  vernaculars  32  news- 
papers are  published  in  Calcutta,  29  in  Bombay,  and 
more  than  560  are  registered  for  all  India.  One  Cal- 
cutta paper  is  said  to  enjoy  a circulation  of  20,000. 
Counting  all  the  vernacular  papers  only,  they  have  a 
combined  circulation  of  half  a million  copies  weekly. 
About  6,000  new  books  of  all  sizes  and  kinds,  and 
in  all  languages  issue  from  Indian  presses  annually. 

Government  is  careful  with  respect  to  all  claims 
of  individuals  in  ancient  rights  and  titles  of  all  kinds. 


28 


INDIA  ; A FROBLEJI. 


“ Honor  the  king  with  thine  oblations." — RigA'eda  lo;  14-.  i. 

It  has  been  defrauded  a great  deal  in  the  endeavor  to  do 
the  right.  But  we  do  not  have  to  go  to  India  to  find 
those  who  seemingly  think  it  no  wrong  to  defraud  the 
Government.  The  amount  of  tax  on  temples  and  vari- 
ous freehold  alienations  which  is  thus  remitted  actually 


“ Newspapers  are  published.” 


reaches  the  vast  sum  of  $17,000,000  annually.  In 
South  India,  where  these  temple  concessions  are  large, 
they  have  a queer  story  by  which  the  credit  of  this  ac- 
tion is  given  to  the  gods  and  not  to  Government  at  all. 
Once  the  gods  of  the  several  temples  arrayed  themselves 
for  war,  with  bows  and  arrows,  and  appeared  before 
the  English  Collector,  threatening  his  life  and  the  over- 
throw of  Government  and  the  destruction  of  the  Eng- 
lish people.  The  Collector  became  greatl)’  alarmed  and 


INDIA  UNDER  THE  RKITISH  FLAG. 


29 


“Fear  God.  Honor  the  king.” — i Peter  2:  17. 

yielded  to  the  demands  of  the  gods,  making  very  lib- 
eral concessions  in  behalf  of  temple  properties. 

The  municipal  and  local  governments  are  largely 
controlled  by  the  natives  who  live  within  the  area 
concerned.  Generally  a town  of  4,000  is  the  mini- 
mum entitled  to  a Municipal  Government.  All  who 
are  of  age  have  a right  to  vote  in  the  municipal  elec- 
tions, provided  they  hold  property  to  the  amount  of 
about  $600,  or  pay  municipality  tax  to  the  amount 
of  $1.25  a year,  or  pay  income  tax,  or  are  a univer- 
sity graduate,  or  lawyer,  or  juror,  or  assessor,  or 
honorary  magistrate.  In  our  town  of  Bulsar,  pop- 
ulation 11,000,  at  the  last  Municipal  elections,  597 
persons  voted,  of  whom  44  were  women.  To  an 
American  there  is  something  especially  interesting  in 
this  solution  of  the  problem  as  to  who  shall  vote. 

In  every  taluka  there  is  a Government  hospital,  and 
also  a Government  doctor  whose  services  in  connec- 
tion with  the  hospital  are  free.  And  the  medicine  is 
free,  at  the  expense  of  the  Government.  These  hos- 
pital physicians  are  usually  native  gentlemen  of  good 
education,  and  of  course  are  up  in  English.  Besides, 
all  the  judges,  lawyers,  higher  county  officers,  sta- 
tion masters,  ticket  agents,  postmasters,  and  many 
others  speak  English  freely.  About  one  per  cent  of 
the  native  people  speak  English. 

The  native  states  continue  to  be  ruled  by  their  own 
sovereigns.  These  subordinate  rulers  have  great  lib- 
erty in  the  management  of  their  own  affairs,  but  if 
there  be  any  irregularity  the  supreme  Government 
calls  them  to  account.  The  Collector  of  a district  is 


“ Some  of  these  Rajas  are  very  popular.” 


INDIA  UNDER  THE  BRITISH  FLAG. 


“ There  is  neither  male  nor  female,  for  ye  are  all  one  in  Christ  Jesus.” 
— Gal.  3 : 28. 

usually  the  “ Political  Agent  ” of  a native  state  if  in 
the  district,  and  the  law  is  that  no  Raja  may  at  any 
time  leave  his  state  without  permission  from  the  Po- 
litical Agent.  It  sometimes  happens  that  one  Agent 
has  a half  dozen  Rajas  in  his  jurisdiction,  yet  one 
Raja  usually  indulges  in  more  luxury  than  half  a 
dozen  Agents.  However,  some  of  these  Rajas  are 
very  popular,  able  statesmen  and  good  financiers. 
Others  are  quite  the  opposite.  Some  rule  over  large 
states,  and  others  over  very  small  ones. 

Rajputana  is  about  as  large  as  Ohio,  Indiana  and 
Illinois  put  together,  while  there  are  a number  of 
states  smaller  than  Lancaster  County,  Pennsylvania. 
Most  of  the  Rajas  have  elephants  and  cannon.  Such 
things  add  dignity.  The  Nizam  of  Hyderabad  has 
nearly  200  wives.  Every  Raja  spends  certain  hours 
each  day  with  his  Dewan  (Secretary  of  State)  and 
cabinet  at  official  headquarters  in  consultation  con- 
cerning the  affairs  of  State. 

The  proudest  prince  of  Rajputana  does  not  consider 
his  coronation  complete  until  he 
has  received  his  caste- 
mark  on  his  forehead,  at 
the  hands  of  some  poor 
man  of  the  hill  tribes, 
whose  touch  at  any  oth- 
er time  would  be  pollu- 
tion to  him. 

The  Pk^aja  of  Travan- 
core  is  succeeded  in  the  mu  d ■ r m 

1 he  Kaja  of  Travancore. 


32 


INDIA;  A PROBLEM. 


“Which  of  us  two  is  you,  and  which  is  I?” — Vishnu  Purana  2:  16. 

royal  chair  by  his  sister’s  son,  and  when  he  is  crowned 
he  is  balanced  in  the  scales  with  gold  which  is  after- 
wards distributed  among  Brahmins. 

The  Raja  of  Cochin  recently  decided  that  a certain 
Brahmin  gentleman  who  had  been  to  England  should 
be  excommunicated  for  his  offense.  Even  Hindoo  pa- 
pers fpiestioned  the  right  of  his  majesty  to  act  in  a 
matter  of  this  kind,  but  one  must  suppose  that  he 
was  acting  according  to  his  enlightenment  and  teach- 
ing ! 

.Another  native  state,  continuing  an  old  practice, 
pays  $175  annually  to  a religious  mendicant.  Once 
each  year  the  fellow  sits  in  one  position  without  mov- 
ing, without  eating,  without  sleeping  or  talking,  for 
nine  days ! I expressed  my  doubts,  but  they  say  he 
does  it,  and  bless  the  state  for  its  wisdom  in  keep- 
ing up  this  old  time-honored  custom. 

The  native  states  are  scattered  everywhere,  accord- 
ing to  the  following  table : 


-Assam  Provinces.  Chief  Commissionership, 16 

Baluchistan  .Agency,  i 

Bengal  Presidency 66 

Bomba3'  Presidency 358 

Burma  Government 54 

Central  Provinces,  Chief  Commissionership 15 

Central  India 148 

Government  of  India  directly 7 

Madras  Presidency,  5 

Rajputana 20 

Total 690 


Six  hundred  ninety  native  states  means  690  sub- 
ordinate rulers.  The  hospitality  of  the  Indian  Raja 
is  proverbial.  I have  enjoyed  that  hospitality  on  sev- 


INMA  UNDER  THE  BRITISH  FLAG. 


33 


“ Showing  all  good  fidelity.” — Titus  2:  10. 

eral  occasions,  partaking  of  all  that  was  set  before 
me, — except  the  liquors  and  cigars. 

There  are  in  India  166,000  Europeans,  of  whom 

76.000  are  soldiers. 

There  are  also  about 

139.000  native  sol- 
diers. The  Europe- 
an officials  are  well 
paid,  are  very  effi- 
cient, and  are  rarely 
if  ever  tempted  by 
friendship  or  bribery 
to  do  what  they  oth- 
erwise would  not. 

Americans  who  ought  to  know,  unhesitatingly  praise 
the  Indian  Civil  Service.  As  to  the  native  minor 
official,  he  is  often  the  embodiment  of  all  manner 
•of  corruption.  “ God  pity  the  poor  farmer  who  falls 
into  the  hands  of  the  minor  official,”  these  are  the 
words  of  a native  gentleman  to  me  last  year,  one 
who  I believe  would  take  no  bribe  whatever. 

Xow  the  problem  is,  with  India  under  the  Brit- 
ish flag,  to  establish  the  blessed  religion  of  the  Lord 
Jesus  there.  Everybody  is  equally  welcome  to  preach 
any  religion  he  wants  to.  There  is  no  legal  hin- 
drance. There  is  no  danger.  The  whole  country  is 
unarmed.  Being  unarmed  means  that  no  native  is 
allowed  to  carry  a weapon  of  any  kind  without  the 
special  permission  of  Government,  which  permission 
is  not  sold.  It  is  a special  concession,  given  to  but 
few. 


'Tau  / 

2o.  oon 


ySjt 
^ Jif 


/n.ooo 
/n.  000 
rf,  S'. 000 
^ ^ ^ 'I'rT/',  ^.000 

yhtfftj.  If.  333 

y!  ¥,00  0 

A 350 

A ) 5i,  5.2.0 

3..  ooo 


Well  paid.” 


34 


ixniA  : A PRor.LEM. 


“ By  honoring  his  mother  he  gains  this  world.” — Laws  of  JIanu  2;  233. 

Perliaps  the  greatest  liindrance  to  the  natural  growth 
of  Christianity  in  India  is  the  thoughtless,  careless 


**  The  poor  farmer.” 

manner  of  life  of  too  many  Europeans  and  Eurasians. 
All  Hindoos,  whatever  their  life  or  whatever  their  faith, 
are  Hindoos  still,  and  it  is  the  same  with  the  people 
of  oriental  religions  generally.  So  they  naturally  look 
upon  all  Europeans  and  all  Eurasians  as  necessarily 
Christian,  and  that’s  had  for  the  Truth!  What  with 
Ereemasonry.  drinking,  dancing,  smoking,  chewing, 
card-playing,  betting,  Sunday-hunting,  Sunday-mar- 
keting,  frequenting  of  bad  houses,  lying,  bribing, 
swearing,  harshness  to  native  servants ; a native  may 
not  claim  much  for  his  own  religion,  yet  he  thinks  it 
won’t  suffer  in  comparison  with  that ! And  he’s  right 


INDIA  UNDER  THE  BRITISH  FLAG. 


35 


“The  righteous  shall  flourish  like  the  palm  tree.” — Psalms  92:  12. 

in  thinking  so.  But  he  fails  to  see  that  he  is  compar- 
ing his  religion  with  the  foolishness  of  those  who,  in 
many  cases,  have  never  professed  to  have  any  re- 
ligion. He  compares  the  temperate  actions  of  the  best 
men  of  the  Hindoo  people  with  the  careless  deportment 
of  the  unregenerate  element  of  a Christian  nation. 
And  godless  people  in  the  home  country  do  the  same, 
in  seeking  to  excuse  themselves. 

It  is  not  an  infrequent  thing,  when  out  preaching, 
to  be  met  with  the  response,  “ Sahib,  convert  these 
your  caste  men  first,  then  come  preach  to  us.”  These, 
born  perhaps  in  a Christian  land,  children  most  likely 
of  Christian  parents,  ought  to  shine  with  the  bright- 
est light  throughout  Hindustan,  but  many  of  them 
miss  the  opportunity.  There  are  not  a few  devoted, 
self-sacrificing,  consecrated  European  Christian  men 
and  women  in  India  whose  character  is  radiant  with 
all  that  makes  for  excellence.  But  the  lives  of  these 
others  cast  a shadow  that  is  all  too  conspicuous. 


WHERE  THE  PEOPLE  LIVE. 


Ch.vpter  Two. 


**  Be  to  us  easy  of  approach,  even  as  a father  to  his  son.” — Rig- 
\'eda  I : i : 9. 

When  one  sees  it  on  the  map,  India  seems  such 
a little  country,  merely  a bit  of  a cape  at  the  far 
south  of  Asia!  When  one  considers  its  size,  1,786,254 
square  miles,  about  half  the  size  of  the  United  States, 
then  he  hesitates.  When  one  recognizes  that  the  pop- 
ulation is  294,362,676,  nearly  one-fifth  of  the  whole 
population  of  the  globe,  then  in  astonishment  the  first 
question  naturally  is,  ^Vhere  do  the  people  all  live 
over  there?  If  we  take  the  whole  general  average,  it 
is  165  per  square  mile,  hut  this  includes  the  Himalaya 
^Mountains  and  vast  barren  tracts  of  land.  In  the 
fertile  valleys  and  arable  plains  the  population  is  very 
dense. 

The  whole  province  of  Gujerat  averages  300  per 
square  mile.  The  province  of  Oudh  532.  In  Surat 
Collectorate  it  is  390.  In  all  Bengal  it  is  about  400 
per  mile.  One  can  get  a just  idea  by  comparison  only. 
In  Pennsylvania  the  average  is  140,  in  Ohio  it  is  loi, 
in  Illinois  eighty-six,  in  Indiana  seventy,  in  Virginia 
forty-four,  and  in  Iowa  forty  per  square  mile.  That 
is  to  say,  if  the  population  of  Virginia,  Ohio,  Indiana, 
Illinois  and  Iowa  were  all  put  together  into  the  lit- 
tle State  of  Ohio,  there  would  he  room  for  a million 
more  before  it  would  be  as  densely  populated  as  is 
the  great  Bengal  Presidency ! 

36 


WHERE  THE  TEOPLE  LIVE. 


37 


“ Like  as  a father  pitieth  his  children,  so  the  Lord  pitieth  them  that 
fear  him.” — Psalms  103:  13. 

Again,  if  all  the  population  of  Pennsylvania,  \hr- 
ginia,  Ohio,  Indiana,  Iowa,  and  Colorado  were  brought 
together  to  live  in  Pennsylvania,  the  density  would 
only  be  equal  to  what  we  have  round  about  where 
we  live  in  India ! If  we  should  put  all  the  people 
of  the  United  States  into  the  State  of  Texas,  and 
then  ask  all  the  population  of  England  to  come  over 
too,  yet  the  population  would  not  be  as  dense  there 
as  it  is  in  several  India  collectorates ! Once  again, 
if  all  the  people  of  the  whole  world  were  to  be 
brought  into  the  United  States  to  make  their  homes 
here,  the  population  would  not  be  nearly  as  dense 
as  it  is  now  in  several  whole  districts  in  India. 

It  comes  to  this : 
where  we  usually 
have  a farm  house 
and  out-buildings, 
they  have  a little 
village.  Here,  often 
six  or  eight  farm- 
houses can  be  seen 
at  one  time.  There 
six  or  eight  villages 
can  be  seen  from 
one  point.  Here,  in  Kansas,  I counted  some  sixteen 
windmills  at  one  time,  each  representing  an  indus- 
trious farmer.  There,  if  one  is  standing  upon  an 
elevated  place  he  will  be  able  often  to  count  as  many 
villages.  Some  of  these  villages  are  small,  with  but 
ten  or  fifteen  houses,  while  others  are  larger  with 


“ A little  village.” 


38 


INDIA  ; A TKODLEJI. 


“Truth  makes  the  wind  blow.” — Institutes  of  Vishnu  8:  29. 

twenty-five  or  fifty  houses  or  more.  It  is  in  these 
villages  that  the  people  dwell.  The  American 
country-home  life  is  not  known  here.  The  village 
is  the  unit,  and  all  seek  the  village.  They  do 
their  farming  around  about  the  villages  in  which  thev 
live.  Perhaps  this  custom  of  staying  in  villages  arose 


“ Others  are  larger.” 


from  necessity  ages  ago,  when  the  people  were  driven 
together  for  self-defense,  both  against  wild  animals 
and  robbers.  Poth  of  these  dangers  were  much  more 
imminent  before  the  advent  of  the  P>ritish.  Govern- 
ment pays  a premium  for  killing  wild  animals,  and 
th(Te  are  many  killed  annually 

In  the  P’nited  States  there  are  thirty-nine  cities  of 
over  a hundred  thousand  population.  In  India  with 
all  its  people  there  are  twenty-nine  cities  of  over 
a hundred  thousand.  In  speaking  of  urban  and  ru- 
ral population,  all  the  cities  of  over  ten  thousand  are 


WHERE  THE  PEOPLE  LIVE. 


39 


“The  wind  bloweth  where  it  listeth.” — John  3:8. 


classed  as  urban,  and  the  rest  are  rural.  The  tend- 
ency at  home  is  toward  the  city,  but  this  is  not  so 
much  the  case  there.  In  i860  the  urban  population 
here  was  sixteen  per  cent  of  the  whole.  In  1880  it 
was  twenty-three  per  cent,  and  in  1900  it  was  twen- 
ty-nine per  cent.  The  city  is  growing  faster  than 
the  country.  But  in  India  it  is  not  so.  The  coun- 


above,  we  will  find  only  seven  per  cent  of  the  people 
living  in  about  seven  hundred  and  forty-five  towns  of 
over  ten  thousand  inhabitants  each. 

Then  it  becomes  apparent  that  we  are  confronted 
with  the  problem  of  how  to  evangelize  the  country 
people  in  India.  About  ninety  per  cent  of  the  peo- 


try  is  growing  fast- 
er there  than  the 
city.  Out  of  the 
two  hundred  and 
ninety  - four  mil- 
lion only  twenty- 
nine  million  are 
classed  as  urban. 
That  makes  only 
about  ten  per  cent 
urban  at  the  pres- 
ent time.  But  the 
Indian  classifica- 
tion of  urban  in- 
cludes towns  below 
five  thousand  even, 
so  if  we  take  our 
urban  rate  as  used 


40 


INDIA  ; A PROBLEM. 


“Thou  art  invincible.” — Institutes  of  Vishnu  98:  58. 

pie  live  in  the  country ! And  that  church  or  that 
mission  that  can  make  a success  of  the  country  work 
has  a vast  field  in  India.  But  success  in  an  American 
country-vicinity  does  not  guarantee  any  success  in  In- 
dia, because  the  conditions  are  so  very  different. 
There  is  a great  deal  of  missionary  effort  in  the  large 
cities  which  is  not  without  its  results,^  but  the  num- 
bers of  converts  have  come  from  the  country,  which 
is  to  say,  from  the  villages.  The  question  then  is  just 
the  opposite  to  what  it  is  in  the  United  States  and 
Europe.  Here  the  problem  for  the  church  is  that  of 
city  evangelization.  There  it  is  to  evangelize  the 
country ! 

^ Appendix  A. 


AN  INDIAN  VILLAGE. 


Chapter  Three. 


“ And  there  shall  in  no  wise  enter  into  it  - (heaven)  anything  that 
defileth,  or  maketh  a lie.” — Rev.  21 : 27. 

An  early  morning  in  Ja unary  we  may  visit  a country 
village.  The  snn  is  not  yet  up,  and  the  people  are  only 
beginning  to  stir.  \"illages  differ  of  course,  but  in  the 
village  I am  telling  you  about  there  are  perhaps  a 
thousand  inhabitants  all  told,  simple,  inoffensive  coun- 
try people.  We  take  our  stand  under  a large  peepul 
tree  and  breathe  in  the  fresh  morning  air,  so  invigor- 
ating and  so  pleasant.  When  the  tree  was  planted, 
likely  over  a hundred  years  ago,  it  was  planted  with 
this  prayer,  “ May  I abide  in  heaven  as  many  years  as 
this  tree  continues  growing  on  earth.” 

On  the  one  side  of  the  road  is  a large  talao, — the 
common  name  for  an  Indian  tank  or  reservoir, — and 
the  lictle  town  owes  to  that  tank  whatever  cleanliness 
it  has.  It  isn't  deep,  and  it  looks  as  if  a little  care 
would  make  it  an  inviting  place.  However  it  is  pub- 
lic property,  and  “ who  wants  to  spend  money  on  it 
for  other  people?”  It  is  the  meeting  place  for  all  life. 
Men,  women,  children,  and  the  cattle  of  the  town  all 
get  their  daily  bath  in  it,  and  their  drinking  water  from 
it.  Those  who  carry  water  away  from  it,  those  wom- 
en, first  wash  their  clothes,  then  their  hands  and  feet, 
then  their  mouths  and  the  water  vessels,  and  then  ad- 
vancing two  or  three  steps  farther  out  into  the  water 
they  get  the  supply  for  household  use.  Long  legged 

41 


4^ 


INDIA  ; A PROBLEM. 


In  love  affairs  there  is  no  sin  in  a false  oath.” — Laws  of  Manu  8:  112, 


**  That  tank.” 


birds  of  half  a dozen  kinds  come  here  from  the  fields 
and  stalk  about  amidst  the  green  moss  or  the  lotus 
leaves  in  search  of  little  fish. 

Just  before  us,  near  a banyan  tree, 
is  the  village  temple  and  the  village 
god.  It  is  but  a little  temple,  such 
as  are  everywhere  to  be  seen.  Scarce- 
ly is  there  room  for  one  man  in  it. 
Hindoos  bow  to  the  god  when  they 
pass,  and  some  lay  a half  cent  or  more 
as  an  offering  down  before  it.  Tbe 
Brahmin  keeper  of  the  temple  gets 
these  offerings,  and  not  the  god.  The 
door  was  locked  for  the  night,  and 
is  shut  yet,  but  we  can  peep  through 
the  iron  bars.  If  it  is  Kali, — “ Kali, 
■It  is  but  a little  temple.”  Calcutta  Wall,”  it  is  but  a little 


AX  IXDIAX  VILLAGE. 


43 


“ Love  not  the  world,  neither  the  things  that  are  in  the  world.” — 
I John  2:  15. 

shapeless  stone  painted  red,  with  two  eyes  some- 
where toward  the  top. 

Hanging  on  the  wall  are  pictures 
of  Kali  the  blood-thirsty,  with  her 
long  tongue  out,  a string  of  skulls 
about  her  neck,  and  holding  by  the 
hair  the  severed  head  of  a man  in 
her  hand.  If  we  may  know  them 
by  their  gods,  the  man  who  coined 
the  term  “ Gentle  Hindoo  ” made  a 
master  stroke  of  irony  in  the  same. 

It  may  be  that  Hannuman  has  the 
seat  of  honor  here.  If  so,  he  is  a 
larger  stone  set  on  end,  painted  red 
and  shining  greasy,  two  large  eyes  near  the  top,  and 
perhaps  a string  of  small,  white  flowers  encircling 
the  place  where  his  neck  ought  to  be.  Fastened  to 
the  wall  are  colored  pictures  imported  from  England, 
of  Hannuman,  the  monkey  god, 
with  tail,  legs  and  all.  Other 
pictures  are  there  too,  of  Kali, 
of  Luxman,  of  Ganesh,  and  oth- 
ers. It  seems  the  more  they 
have  the  better  they  like  it,  in 
these  idol  houses.  \\'omen  and 
children  feel  afraid  the  first  time 
they  look  at  this  red  fellow  with 
his  big  staring  lifeless  eyes. 

It  may  be  ^Mahadeo  is  there. 

If  so,  he  is  not  so  much  in  ev- 


Kali.” 


“ Hannuman.” 


44 


INDIA  ; A PROBLEM. 


“Hail,  holy  bull.” — Zend-.\vesta  21:  i. 

idence  as  his  stone  bull.  Any  little  round  long  stone 
may  represent  Mahadeo,  literally,  the  great  god.  He, 
the  little  oblong  stone  stands  permanently  on  end,  and 
the  bull,  a crude  and  sometimes  almost  unrecognizable 
stone  image  is  always  bis  counterpart.  These  two  rep- 
resent power ; ability  to  licentiousness,  that’s  the  kind 


His  stone  bull.” 


of  power,  and  with  that  I dare  not  write  more.  Read 
between  the  lines ; you  will  not  exceed  the  facts.  And 
if  that  old  saving.  “ like  priest,  like  people  ” be  true, 
we  can  bv  Mahadeo  and  his  bull  see  why  Hindoos  are 
so  blind  to  certain  abominations,  regarding  a repeti- 
tion of  the  most  stinking  sins  as  a pleasing  offering  to 
the  “ power  god  ” 

As  the  sun  rises  the  villagers  begin  to  stir.  Smoke 
finds  its  way  through  the  roofs  of  the  little  low  hous- 
es, for  fires  are  kindled  and  the  morning  bread  is 


AN  INDIAN  VILLAGE. 


4b 


“Holy,  holy,  holy.  Lord  God  Almighty. — Rev.  4:  8. 


baked  over  a little  fireplace  that  has  no  chimney. 
With  the  splintered  ends  of  babul  sticks  the  whole 
family  clean  their  teeth  daily  before  breakfast.  After 
the  mouth  is  thus  attended  to,  and  face  and  feet  are 
washed,  still  sitting  on  the  front  door  stone  perhaps, 
the  father  turns  his  face  to  the  rising  sun  and  with 

hands  clasped  ut- 
ters words  of 
praver  in  which 
“ ram  ram  ” often 
comes,  and  they 
are  ready  for  the 
morning  bread. 
More  devout  peo- 
ple will  take  the 
bath  all  over, — if 
there  is  no  room 
inside,  the  middle 
of  the  street  is  a 
convenient  place, 
— and  many  are 

they  who  take  their  morning  bath  in  the  street.  Aft- 
er the  bath  and  the  ram  rams  toward  the  sun,  they 
eat  their  morning  bread. 


“ The  middle  of  the  street  is  a convenient  place.” 


After  the  meager  breakfast  a few  dry  leaves  are 
rolled  together  in  the  shape  of  a cigarette,  and  a 
bit  of  powdered  leaf  tobacco  is  poured  in  at  the  end, 
the  leaves  are  pressed  together  so  that  the  contents  do 
not  fall  out,  and  lighting  the  thing  with  flint-and-tin- 
der,  or  more  commonly  with  a match  made  in  Swe- 


46 


INDIA  ; A PROBLEM. 


“ A shepherd,  a keeper  of  buffaloes,  the  husband  of  a twice-married 
woman;  these  are  to  be  avoided.” — Laws  of  Manu  3:  166. 

den,  the  villager  goes  puffing  away.  Such  cigarettes 
cost  one  cent  per  packet  of  twenty-five,  ready  made ; 
but  many  make  their  own,— they  are  cheaper. 

This  is  in  the  midst  of  the  village.  The  one  lit- 
tle store  is  recognized  as  the  proprietor  in  opening 
up  removes  board  after  board  from  its  place.  There 
he  has  piles  of  green  peppers,  ginger,  garlic,  salt, 
matches,  leaf-tohacco,  bundles  of  dry  leaves  for  mak- 
ing cigarettes,  dried  fish  and  some  spices.  Ask  him : 
“ Bhai  (Brother),  why  don’t  you  keep  flour,  po- 
tatoes, and  such  things?” 

“ Because,  who  would  buy  ? The  field  laborers  are 


“ They  make  their  own  flour  on  the  hand  mills.” 


paid  in  kind.  Then  with  the  rice  they  make  theii 
own  flour  on  the  hand  mills.” 

“And  those  who  have  money?” 

“ Thev  have  grain  in  the  casks,  and  in  their 
own  carts  they  go  to  town  to  buy  what  else  they  need, 
thus  saving  the  profit  I ought  to  have.” 


AN  INDIAN  VILLAGE. 


47 


“ Glory  to  God  in  the  highest,  and  on  earth  peace,  good  will  toward 
men.” — Luke  2:  14. 

“ But  you  can’t  make  a living  selling  peppers  and 
salt  ? ” 

“ No,  but  it  is  a little.  I do  other  work,  and  she 
stays  at  home  to  see  after  the  store.”  He  calls  his 
wife  she.  Usually,  no  husband  or  wife  in  all  Hin- 
dooism  will  speak  the  other’s  name. 

There  is  a school  with  some  fifty  or  sixty  boys  on 
the  roll.  The  boys  of  the  smaller  villages  around 
come  here  to  school,  and  sitting  in  rows  on  the  floor 
they  learn  their  lessons  by  rote.  The  teacher  is  usual- 
Iv  a higher  caste  man  than  most  country  boys.  Out- 
side the  house  near  the  door  sit  three  boys.  They 
are  out-caste  boys.  Government  tells  the  teacher  that 
the  school  is  to  be  open  to  all  without  regard  to 
caste  or  religion,  so  he  allows  these  boys  to  sit  on 
the  outside.  However,  even  if  he  wanted  to  be  more 
a man,  and  show  no  partiality,  sentiment  would  be 
too  strong  for  bim  to  survive  it. 

A shoemaker,  a tailor,  a Musselman  barber,  some 
potters  and  a liquor  dealer,  all  are  to  be  found  in  a vil- 
lage of  a thousand,  but  the  latter  of  these  usually  has 
the  most  customers  and  does  the  greater  business. 

The  inhabitants  are  chiefly  farmers,  either  active  or 
retired,  farming  principally  by  servant  labor.  They 
dive  in  good  houses,  fairly  good,  sometimes  of  brick, 
and  occasionally  with  a second  story. 

The  servants  of  these,  the  poor  fellows  upon  whom 
the  burden  of  labor  falls,  live  in  little  huts  grouped 
here  and  there  on  the  edge  of  the  village.  Several 
of  these  huts  of  theirs  are  on  the  elevated  edge  of 


48 


INDIA;  A PROBLEM. 


“Imperishable  righteousness.” — Satapatha  Brahmana  2;  6;  3:1. 

some  rice  fields.  In  all,  wherever  it  is  handy  to 
have  them,  there  they  are,  for  their  humble  dwell- 
ings are  such  as  can  be  removed  and  put  up  again 
in  a day  or  two.  These  can  not  read  and  their  chil- 
dren do  not  go  to  school.  When  they  are  big  enough 
to  go  to  school,  they  are  big  enough  to  work  and  in- 
crease the  supply  of  bread.  And  those  above  them 
often  say  it  is  best  so,  for  they  are  contented  now, 
and  if  they  learned  to  read  they  would  likely  become 
discontented  and  therefore  unhappy. 

These  get  their  pay  usually  in  kind,  with  perhaps 
a ver\'  little  cash  for  extras,  but  when  the  year  is 
up,  if  they  should  balance  accounts,  they  would  con- 
sider they  had  done  well,  if  they  had  always  had 
enough  to  eat,  besides  perhaps  having  added  anoth- 
er brass  ring  or  two  to  those  already  on  the  legs 
and  arms  of  their  women.  More,  a baby  girl  may 
have  been  added  during  the  year.  The  first  concern 
is  how  to  get  it  married  well,  and  to  find  out  where 
ten  or  twenty  rupees  can  be  borrowed  to  pay  the 
marriage  expenses.  Clothes  it  won’t  require  till  it 
is  eight  or  ten  years  old,  but  it  must  be  married  by 
that  time.  The  debt  is  not  yet  paid  for  tbe  last  wed- 
ding festivities,  but  as  long  as  the  interest  at  twelve 
or  eighteen  per  cent  is  kept  up,  the  creditor  will 
not  press  hard  for  the  principal. 

On  the  opposite  side  of  the  tank  live  low  caste  peo- 
ple. They  are  a little  village  to  themselves,  and  the 
caste  people  won’t  touch  them.  Their  children  at  the 
Government  school  sit  on  the  outside  and  learn  what 
they  can.  Sudras  are  farmers  and  general  laborers, 


AN  INDIAN  VILLAGE. 


49 


“ Strait  is  the  gate,  and  narrow  is  the  way,  which  leadetli  unto  life.” — 
Matt.  7:  14. 

usually  poor  but  not  always ; but  these  are  lower  than 
sudras.  Sudras  won’t  touch  these,  neither  are  they 
allowed  to  get  water  from  any  well  where  su- 
dras or  other  Hindoos  go.  But  they  all  get  water 
from  the  common  tank.  These  herd  cattle,  farm  or 
do  servant’s  work.  One  not  having  seen  can  not  at 
all  imagine  the  utter  contempt  a high  caste  man  has 
for  these  poor  fellows. 

Lower  than  these  and  separate  from  them  as  well 
as  from  all  the  others  are  a few  houses  of  “ sweep- 
ers ” or  scavengers.  They  are  paid  by  the  town  peo- 
ple a very  low  rate,  must  clean  out  all  cesspools 
daily,  and  keep  out  of  everybody’s  way.  The  other 
low  caste  people  could  not  be  induced  to  touch  these 
poor  fellows. 

There  is  a certain  peculiar  poise  in  a village  of 
a thousand.  Every  one  is  proud  that  some  others 
are  lower  than  he  is.  Every  one  has  some  one  to 
whom  he  can  say,  “ Don’t  you  touch  me.”  Every 
one  has  a senseless  set  of  caste  rules  to  keep  up. 
Every  one  has  some  one  to  look  down  upon, — ev- 
ery one  but  the  last  one ! 

Every  one  has  some  one  to  look  down  on  him. 
Every  one  has  some  one  to  whom  he  must  concede  the 
last  word  in  a quarrel.  Every  one  has  some  one 
who  won’t  eat  what  he  has  prepared, — every  one  but 
the  last  one ! 

And  everybody  knows  all  about  everybody  else’s 
business.  There  are  no  secrets.  Everybody  knows 
how  much  tax  his  neighbor  pays,  how  much  rice  he 


50 


INDIA;  A PROBLEM. 


“ The  worship  of  T>rahmins  is  the  foremost  duty  of  a king  desirous  of 
happiness.” — Mahabharata  13:  i. 


has  stored  in  his  house,  and  how  much  money  his 
wife’s  ornaments  cost.  Everybody  knows  how  much 
a man  is  in  debt,  and  how  much  of  the  debt  he  is 
likely  to  pay.  Everybody  knows  how  the  husband 

and  wife  get  on  to- 
gether, what  father 
is  kind  to  his  chil- 
dren, and  what  god 
h e worships,  and 
what  wife  is  negli- 
gent in  her  home  du- 
ties. Everybody 
k n o w s when  the 
child  is  likely  to  be 
born.  The  women 
discuss  it  when  they 
meet  each  other  on 
the  street.  Every- 
body knows  when 
the  daughter  reaches 
puberty.  Poor  girl, 
the  Hindoo  idea  is  to 
get  her  married  be- 
fore that  time  if  they  can,  and  they  generally  can. 

In  the  poise  of  the  village,  servants  remain  serv- 
ants, and  servants’  children  become  the  servants  of 
the  masters’  children  from  generation  to  generation. 
In  the  village  I am  talking  about,  no  land  or  house 
has  changed  hands  for  a hundred  years,  except  from 
father  to  son.  Xo  one  wants  to  sell.  He  feels  he 


“ Poor  girl.’ 


AN  INDIAN  VILLAGE. 


51 


“I  will  praise  thee,  O Lord,  among  the  people.’’— Psalms  57:  9. 

wants  to  keep  what  God  has  given  him,  both  of  hous- 
es and  lands  and  religion,  and  he  wants  every  one 
else  to  do  the  same.  Especially  so  in  religion.  He 
don’t  care  what  religion  those  about  him  follow,  but 
he  is  not  going  to  change,  and  they  must  not  change 
either.  He  was  born  of  Hindoo  parents  perhaps,  then, 
according  to  his  way  of  thinking,  God  created  him 
a Hindoo  to  be  a Hindoo.  He  feels  as  the  cold  and 
the  heat  and  the  rains  come  and  go,  if  he  can  pass 
on  to  the  next  generation  his  house  and  land  and 
religion  and  spirit,  which  things  he  does  not  gener- 
ally call  his  own,  if  he  can  pass  these  on  as  good  as 
he  got  them  and  none  the  worse  for  his  having  had 
the  use  of  them,  then  he  has  done  his  duty  well. 

It  is  the  religion  of  stagnation  and  the  doctrine  of 
despair.  But,  now  the  problem  is  to  introduce  the 
holy  and  aggressive  religion  of  Jesus  into  this  little 
village.  Every  man  and  woman  and  child  would  be 
a thousandfold  better  for  the  change,  but  not  one 
of  them  knows  this  fact. 


THE  PARSEES. 


Chapter  Four. 


**  This  I ask  thee:  Teach  me  the  truth,  O Lord.” — Zend-Avesta  19:  35. 

I AM  persuaded  that  the  Parsees,  side  by  side  with 
the  Japanese,  hold  the  highest  place  among*  all  the 
non-Christian  communities  of  the  world.  They  are 
a bright,  good-natured,  generous  people.  We  have 
found  them  good  neighbors,  kind  and  agreeable. 
They  care  for  their  own  poor,  and  found  many  char- 
itable institutions.  You  nev- 
er see  a Parsee  beggar,  nor 
is  there  a religious  mendicant 
among  them. 

iMen  have  considerable  re- 
spect for  their  wives.  A 
husband  and  wife  may  often 
be  seen  walking  side  by  side 
on  the  street,  or  riding  in  an 
open  carriage  together.  Their 
children  are  early  in  school, 
quick  to  learn,  and  lovers  of 
fun.  The  majority  of  their 
whole  number  can  speak  Eng- 
lish, and  all  the  rest  of  them 
are  unceasingly  sorry  because 
they  cannot. 

In  speaking  of  their  founder, 
Zoroaster  or  Aserjathos,  they 
call  him  their  prophet.  It  used 
52 


Aserjatlios,  prophet.’ 


THE  PARSEES. 


53 


“I  am  the  way,  the  truth,  and  the  life.” — John  14:  6. 

to  be  believed  generally  among  them  about  fifty  years 
ago,  that  their  great  character  Jamshed  was  one  and 
the  same  person  with  Solomon,  but  that  theory  is 
now  dropped. 

Their  earliest  dates  arc  rather  uncertain.  They 
came  to  India  about  the  year  698,  and  first  settled 
at  the  small  sea  coast  town  of  San  Jan,  between  Bul- 
sar  and  Bombay.  From  that  year  the  India  Parsees 
count  time.  They  came  from  Persia,  hence  the  name 
Parsee,  which  really  means  a people  from  a coun- 
try, and  not  a people  of  a religion.  They  came  flee- 
ing the  oppressor,  seeking  religious  liberty,  and  even 
to-day  regard  themselves  as  foreigners  in  India, 
though  there  to  stay. 

At  the  present  time  the  Parsees  remaining  in  the 
Parsee  fatherland  number  less  than  10,000,  and  they 
are  having  a hard  time  under 
their  Mahomedan  rulers ; while 
the  number  of  those  now  in  In- 
dia is  92,000  in  full  enjoyment 
of  liberty  and  prosperity. 

They  are  merchants,  traders, 
1 a n d-o  w n e r s,  manufacturers, 

doctors,  lawyers  and  always 
have  their  eyes  open  to  making 
money.  With  them  it  is  not  too 
often  a cjuestion  of  right  or 
wrong,  but  ‘‘Will  it  pay?”  In 
taking  a bribe,  it’s,  ” Will  I be 
caught?”  In  giving  a present, 
it’s,  “ What  may  I hope  for  in 


A Doctor.” 


54 


INDIA;  A PROBLEM. 


“ Whichever  of  two  bed-fellovvs  gets  up  first  shall  first  enter  paradise.” — 
Zend-Avesta  i8:  53. 

return  ? ” On  the  second  day  of  the  new  moon 
Parsees  go  out  early  in  the  evening  to  look  for  it, 
and  with  one  eye  on  a bright  new  rupee  in  the  right 

hand  held  up  high,  and  the 
other  eye  on  the  new  moon, 
they  say  a prayer  for  pros- 
perity. If  it  may  be  said  that 
Americans  are  all  after  the 
mighty  dollar,  it  may  yet 
more  truthfully  be  said  that 
the  Parsees  are  all  after 
the  silver  rupee.  Between 
Bombay  and  Ahmadebad, 
and  on  out  toward  Wad- 
wan,  nearly  all  the  saloon 
keepers  in  towns,  villages, 
and  country  places,  are 
Parsees, — because  it  pays. 
And  they  feel  no  disgrace 
about  it.  There  is  money  in  it.  The  man  with  money 
is  the  most  respected.  However,  there  are  not  a few 
noble  exceptions  to  the  above.  I have  been  on  inti- 
mate terms  with  some  such  for  years. 

Parsees  are  wonderful  philanthropists,  and  some  of 
them  are  far  along  in  matters  of  state.  The  “ Grand 
Old  Man  ” of  India  is  a Parsee,  Mr.  Dadabhoi  Xaor- 
osji,  who  now  resides  m London,  and  was  for  five 
years  a member  of  Parliament.  It  is  said  of  him  that 
some  years  ago  after  he  had  visited  the  Shah  of 
Persia,  the  Shah  wished  to  confer  the  knighthood  up- 


“ A Merchant.” 


THE  TARSEES. 


55 


Not  slothful  in  business;  fervent  in  spirit;  serving  the  Eord.” — 
Rom.  12:  II. 


on  him.  He  refused  it 
saying  he  would  rather  be 
only  the  unadorned  Dada- 
bhoi  than  to  have  Sir  or 
any  other  title  to  his  name. 

They  are  a religious 
people,  after  the  manner 
of  the  East.  Religion  con- 
sists chiefly  in  the  doing 
of  certain  ceremonies. 

A storekeeper  may  send 
a customer  away  for 
time,  or  tell  him  to 
wait  a half  hour  until 
he  has  finished  his 
morning  prayers, 
and  think  nothing  of 
it.  That  same  store- 
keeper might  perhaps  be  saying  his  prayers  when  a 
poor  man  came  along  who  hadn't  paid  up  his  little  bill 
of  a week  ago  according  to  his  promise.  He  might 
stop  the  pra}ers  and  threaten  the  man  with  an  oath 
for  not  paying,- — and  he’d  think  nothing  of  that. 

It  is  considered  a duty  of  first  importance  to  be 
charitable.  By  giving  there  is  merit  acquired  which 
will  add  to  one’s  chances  of  getting  into  heaven.  A 
shopkeeper  might  offer  to  lend  anything  he  had  in 
his  shop  to  help  along,  say  in  famine  work,  because 
that  is  a work  of  religion,  and  he  wants  to  help  in 
such  good  and  meritorious  work.  But  when  any  such 


tne 


“ The  Grand  Old  Man  of  India.” 


56  IXDIA  : A PROBLEM. 

“ I invoke  the  holy  world,  made  by  Ahura  Mazda.”— Zend-Avesta  19:  114. 


borrowed  article  is  returned  he  might  charge  rent 
for  it,  for  old  goods,  half  as  much  as  it  would  cost 
to  buy  the  new  article, — and  think  nothing  of  it. 

It  IS  a rule  not  to  speak,  or  to  touch  any  non- 
Parsee  while  saying  prayers,  lest  the  one  praying,  the 
Parsee,  should  be  defiled  by  the  touch  and  the  prayers 
be  spoiled.  Some  regard  this,  others  do  not.  A lum- 
ber merchant  who  would  neither  touch  you  or  speak 
to  you,  might  still  sell  you  a bill  of  wood  during 
his  prayers.  He  might  walk  over  the  lumber  yard 
with  you,  prayer  book  in  hand,  praying  away.  He 
wouldn’t  touch  you,  but  he  could  hear.  You  could 
offer  six  rupees  per  gudge  for  a lot  of  logs.  He 
could  shake  his  head  and  hold  up  his  fingers  to  indi- 
cate ten,  and  pray  right  on.  Or  he  might  say  “ ten 
rupees  a gudge  ” with  his  lips  closed,  which  the  un- 
initiated would  never  understand,  but  if  any  other 
Parsee  were  present  who  might  have  finished  his 
pravers  or  neglected  them,  he  would  understand  and 
could  tell  you.  The  price  might  be  settled  at  eight 
rupees,  you  could  lay  the  money  down  and  he  could 
pick  it  up,  or  you  could  throw  it  to  him  and  he  could 
catch  it.  So  he  would  keep  business  moving  and 
not  interrupt  his  prayers, — and  think  nothing  of  it. 

When  the  Parsees  came  to  India  they  made  cer- 
tain concessions  in  religious  practice  to  the  Hindoo 
rulers  of  the  country,  which  have  become  part  and 
parcel  with  other  ceremonies,  and  are  continued  to 
this  day.  On  occasions  of  weddings  or  t'nread  cere- 
monies they  put  the  Hindoo  caste  mark  on  their  fore- 
heads. They  are  quite  pliable  as  to  manners  and  cus- 


THE  PARSEES. 


57 


“See  thou  do  it  not.  Worship  God.” — Rev.  22:  9. 


toms  in  general,  even  more  than  would  be  expected. 
In  the  Nizam’s  dominions  they  dress  much  like  Ma- 

homedans  and  are 
otherwise  like  them. 
In  Bombay  they  are 
quite  English  in  their 
tastes.  It  is  often 
said  that  the  Bombay 
Parsee  patterns  after 
the  European  in  ev- 
erything, — manners 
and  customs,  educa- 
tion, business  enter- 
prise, house  furnish- 


Progressives.” 


ings,  in  games,  racing,  drink- 
ing, gambling,  Ereemasonry ; 
in  everything  except  religion. 

As  to  their  general  life, 
they  may  be  said  to  be  di- 
vided into  three  classes ; 
the  old  orders  who  retain 
all  the  superstitions  of 
the  fathers,  the 
progressives  who 
drop  practically  all 
of  the  ancestral 
customs  and  re- 
main Parsees  only 
in  name,  and  the 
conservatives  who 
are,  as  is  usually 


Conservatives.” 


58 


INDIA;  A PROBLEM. 


O Maker  of  the  material  world,  thou  Holy  One!  Which  is  the  third 
place  where  the  earth  feels  most  happy?  Ahura  Mazda 
answered:  It  is  the  place  where  one  of  the 

faithful  cultivates  most  corn.” — 

Zend-Avesta  3:  ii. 

the  case  everywhere,  the  strength  of  the  religion  to- 
day. 

On  birthdays  of  members  of  the  family,  especially 
on  the  birthdays  of  children,  Parsees  have  a very 
beautiful  custom  of  sending  presents  of  sweet-meats, 
fruits  and  flowers  to  their  friends.  One  cannot  help 
but  admire  this,  for  it  early  instills  the  idea  of  liber- 
ality, and  is  much  to  be  preferred  to  the  hope,  as  some 
others  have  it,  of  always  receiving  a present  on  their 
birthday. 

The  first  thing  an  American  thinks  of  in  connection 
with  the  Parsees,  is  fire-worship  or  the  towers  of  si- 
lence. But  we'll  speak  of  these  later.  When  a child 
is  about  to  be  born,  the  mother  hastens  to  the  ground 
floor  of  the  house,  and  for  forty  days  she  must  remain 
there  and  be  apart  from  the  rest  of  the  family.  All 
this  time  she  is  looked  upon  as  being  unclean,  and  only 
the  doctor  or  the  nurse  for  the  occasion  will  touch  her. 

The  father  may  wish  to  lake  baby  in  his  arms  a bit. 
The  mother  rolls  it  over  away  from  herself,  then  he 
takes  it  up,  fondles  it,  and  lays  it  dowm  again,  but 
never  touches  her.  This  is  too  bad.  Often  in  the  life 
of  the  Parsee  woman  there  are  days  when  she  must  be 
separate,  and  not  touch  any  person  or  thing,  she  for 
the  time,  being  considered  religiously  unclean. 

Between  the  age  of  six  and  ten  the  child  is  initiated 
into  the  religion.  This  is  a great  day.  Friends  are 


THE  PARSEES. 


59 


“To  be  carnally  minded  is  death;  but  to  be  spiritually  minded  is  life 
and  peace.” — Rom.  8:  6. 

called  and  there  is  eating  and  drinking  and  merry  mak- 
ing. The  child  is  bathed  and  prepared  for  it,  then  he 
is  put  on  a stool  before  a dastoor  (priest)  who  reads 
the  necessary  words  from  the  Zend-Avesta  in  the  Zend 
language,  which  of  course  none  of  the  company  under- 
stand. The  dastoor  puts  the  sacred  shirt  and  the  sa- 
cred string  on  the 
child,  reads  some 
more  Zend,  the  com- 
pany laugh  and  talk 
meanwhile,  and  it  is 
finished. 

Now  the  child  is 
a full-fledged  Par- 
see,  and  he  is  ex- 
pected to  do  as  his 
Parsee  ancestors 
have  done  before 
him.  He  is  expect- 
ed to  pray  out  of  the 
Zend  prayer  book 
certain  prayers  dai- 
ly, to  wear  the  sa- 
cred shirt  and  string 

day  and  night,  to  undo  and  retie  this  string  at  every 
time  he  says  his  prayers  and  on  several  occasions  which 
for  shame  can  not  be  mentioned,  never  to  let  the  hearth- 
fire  go  out,  never  to  blow  his  breath  on  any  fire,  to  be 
charitable,  to  wear  the  Parsee  dress,  and  to  take  a 
proper  interest  in  Parsee  customs  and  ceremonies  gen- 


6o 


INDIA  ; A PROBLEM. 


“A  dog  goes  on  all  fours  like  a child.” — Zend-Avesta  13;  153. 

erally.  He  keeps  up  the  customs,  but  often  in  con- 
versation ridicules  thefn  at  the  same  time. 

They  marry  early  in  life,  hut  child-marriage  is  not 
common.  “ I'>Iarry  for  love  and  then  work  for  mon- 
ney  ” has  not  yet  become  a proverb  among  these  people. 
The  priest  often  arranges  the  engagement,  consulting 
the  parents.  The  parents  may  or  may  not  consult  the 
children.  But  when  the  lad’s  parents  send  a present 
of  a sari  (dress)  for  the  girl,  and  the  girl’s  parents 
send  some  similar  present  for  the  boy,  then  both  pres- 
ents accepted,  the  boy  and  girl  are  engaged  for  good. 
A Hindoo  astrologer  is  called  to  fi-x:  the  date,  a lucky 
day,  for  both  the  exchange  of  presents  and  for  the 
marriag'e  which  comes  later. 

The  wedding'  season  is  a time  of  festivities.  We 
have  attended  these  weddings  not  a few.  Toward 
evening  all  guests  assemble  at  tbc  house  of  the  bride- 
groom, and  all  together  preceded  by  a band  of  music, 
go  walking  to  the  house  of  the  bride.  In  procession, 
tbe  bridegroom  and  tbe  priests  come  after  the  band, 
then  the  men  and  boys  all  together  follow  slowly,  talk- 
ing, chatting  with  one  another  on  any  subject.  After 
the  men  in  like  manner  come  the  women  by  tbemselves. 

At  tbc  last  wedding  I attended  I remarked  to  a tlin- 
doo  friend  as  we  walked  along;  “This  is  interesting 
from  a standpoint  of  religions.  Hindoos,  Parsees, 
Mahomedans,  and  Christians  are  all  here.  You  used 
not  to  have  Christians  jiresent  o;i  these  occasions.” 
He  answered,  “ Xo,  but  we’ll  all  be  Cbristians  by  and 
by.” 

The  bride  and  the  bridegroom  are  seated  side  by  side 


THE  PARSEES. 


6i 


“ When  I was  a child,  I spake  as  a child,  I understood  as  a child.” — 
I Cor.  13:  II. 

on  ornamental  chairs,  and  two  officiating  priests  with 
long  white  robes  and  white  turbans  stand  before  them. 
The  ceremony  is  in  Zend  and  Sanscrit,  with  occasional 
explanations  in.  Gujerati,  and  lasts  usually  about  an 
hour.  The  priests  know  the  words  by  heart.  They 
speak  alternately  at  times  and  sometimes  they  intone 
it  in  concert.  One  frecpuently  throws  handfuls  of  rice 
on  the  bride,  the  other  on  the  bridegroom,  as  the  cere- 
monies proceed. 

By  the  side  of  each  priest  stands  a married  man. 
These  two  are  the  legal  witnesses.  The  one  is  witness 
for  the  bride,  and  is  a relative  of  her  family,  while  the 
other  bears  the  same  relation  to  the  bridegroom  and 
his  people.  These  witnesses  are  consecrated  for  the 
special  occasion,  in  a ceremony  which  seems  for  all 
the  world  like  the  marriage  ceremony  itself.  The 
witnesses  too,  while  this  little  preparatory  service  is 
going  on,  often  joke  with  themselves  as  to  which  of 
them  is  bride  and  which  bridegroom. 

At  the  close  of  the  first  part  of  the  marriage  cere- 
monies, the  young  couple  have  a kind  of  a wish-bone 
game,  to  see  which  must  obey.  In  this  there  is  a 
lively  interest.  Of  course,  it  is  all  in  fun.  A cloth 
is  held  up  between  the  two  and  dropped  without  warn- 
ing. Then  of  the  two  young  hopefuls  the  first  to 
throw  a bit  of  rice  upon  the  other  is  the  winner. 
They  pitch  a rupee  or  throw  dice  or  have  other  such 
amusements,  all  to  the  same  end. 

This  is  followed  by  feasting  and  wines  and  a gen- 
eral good  time.  The  wedding  party  goes  to  the  fire 


62 


INDIA  ; A PROBLEM. 


“ I have  made  every  land  dear  to  its  dwellers.” — Zend-Avesta  i : 2. 

temple  for  certain  ceremonies,  and  after  they  return, 
between  twelve  and  two  o’clock  at  night,  the  cere- 
monies are  all  done  over  again,  which  completes  the 
marriage. 

On  arising  in  the  morning,  the  first  thing  a good 
Parsee  does  is  to  snap  thumb  and  finger  of  the  left 
hand  repeatedly  and  utter  a prayer  to  drive  the  devil 
away : “ Sagastha,  sagastha  sataan,”  etc.,  which 

means : Go  away  devil,  go  ofif  to  where  you  belong.^ 
At  sneezing,  the  same  thing  is  done. 

Then  upon  the  embers  of  the  last  night’s  fire,  san- 
dal wood  is  placed  for  kindling.  And  a fan  is  used  to 
fan  the  flames.  The  breath  is  regarded  impure,  and 
they  never  “ blow  the  fire.” 

And  the  fire  is  sacred.  Though  all  do  worship  to- 
ward the  sun,  they  generally  reject  the  idea  of  wor- 
shiping fire  in  any  way  whatever.  They  say  fire  is 
purif}ing,  and  is  the  most  pure  and  perfect  created 
thing,  fitting  emblem  of  God.  Therefore  they  honor 
it.  Dosabhai  Framji  Karaka,  C.  S.  I.  says,  “ Fire  is  a 
symbol  of  divinity  in  our  eyes,  and  nothing  more.  In 
this  we  resemble  the  church  of  Rome." 

As  Christians  close  their  eyes  in  prayer,  so  Parsees 
light  up  a fire  (usually  of  sandal  wood)  to  look  at 
while  they  go  over  their  prayers.  Or  they  stand  fac- 
ing the  rising  sun  in  the  morning,  or  the  setting  sun 
in  the  evening  time.  Of  the  sun  they  say,  “ W’hat 

' Destruction,  destruction  to  Satan, 

Let  Harriman  go  to  hell. 

■Ml  evil  be  far  from  me. 

O thou  merciful  God, 

Place  thy  kind  and  merciful  hand  upon  my  head. 


THE  PARSERS. 


63 


" In  my  Father’s  house  are  many  mansions.  I go  to  prepare  a place 
for  you.” — John  14:  2. 

could  we  do  without  it?  It  is  the  greatest  agent  of 
God.” 

Often  as  they  sit  saying  the  prayers,  a bit  of  white 
cloth  is  tied  over  the  mouth,  so  that  no  unholy  saliva 
may  fall  on  the  holy  fire  or  on  the  holy  book  before 
them. 

At  the  lighting  of  a lamp  in  the  evening  all  Parsees 
will  look  toward  the  lamp  and  with  both  hands  clasped 
as  if  to  pray  will  say  “ Sahibji.”  That  word  is  the 
Gujerati  equivalent  of  Salaam,  a term  of  greeting  all 
over  the  East. 

Air,  earth  and  water  are  likewise  sacred  to  the  Par- 
see.  A most  desirable  place  to  stand  and  say  prayers 
is  by  the  sea  or  by  a running  stream,  facing  the  sun 
as  it  sinks  into  the  west.  He  first  touches  his  fingers 
to  the  sacred  waters  and  applies  a little  to  his  face,  un- 
does and  reties  his  sacred  string,  and  then  repeats  the 
prayers. 

Aside  from  the  above  and  the  next  practice  de- 
scribed, they  are  not  idolaters  at  all.  They  believe  in 
God  the  Father  of  all.  But  they  have  a waning  belief 
that  Harriman  (the  devil),  created  evil;  and  God  cre- 
ated the  good.  They  have  no  fasts,  no  idea  of  sacri- 
fice offerings,  no  doctrine  of  atonement,  and  no  sav- 
ior from  their  sins. 

The  bull  takes  a peculiar  place  in  the  Parsee  reli- 
gion, and  they  will  not  touch  beef  to  eat  it.  That  is, 
those  who  remain  orthodox  will  not  eat  it.  It  seems 
too  foolish  to  tell,  but  in  the  purification  ceremony  be- 
fore saying  prayers  urine  of  bulls  is  always  used. 


64 


INDIA  ; A PROBLEM. 


“ He  who  kills  one  of  those  water  dogs  shall  pay  ten  thousand  stripes.” 
Zend-Avesta  i.,:  4. 

They  take  it  in  the  hands  and  apply  a little  to  the 
face,  to  the  arms,  and  to  the  hands.  At  stated 
times  a bit  is  taken  into  the  mouth.  In  the  fire-temple 
the  dastoor  has  a supply  which  he  consecrates  with 
ceremonies.  It  is  tcro  before  the  consecration,  and 
iiirang  afterward.  This  nirang  is  delivered  to  the 
house  of  those  requiring  it,  and  many  there  are  who 
think  that  there  is  a chemical  change  accomplished  by 
tbe  dastoor’s  ceremonies.  This  is  a sort  of  transub- 
stantiation  doctrine,  the  absurdity  of  which  even  those 
who  believe  in  another  transubstantiation  will  easily 
see. 

And  when  a corpse  is  removed  from  the  house,  the 
place  where  the  body  had  lain  is  sprinkled  with  this 
urina  bovis.  Also  the  way  over  which  the  corpse  is 
carried  for  a short  distance  from  the  house  is  likewise 
sprinkled. 

When  the  Parsee  thinks  of  “ crossing  over  the 
river,”  he  thinks  of  a big  bridge,  known  among  them 
as  the  Chinvat  P>ridge.  All  must  pass  over  the  bridge, 
which  is  like  a tremendous  razor.  When  the  pious 
soul  comes  to  pass  over,  the  bridge  turns  flat  side  up 
and  is  perfectly  safe.  P>ut  when  a bad  Parsee  goes 
to  cross,  the  sharp  side  turns  up,  and  before  he  can 
get  across  he  is  sure  to  fall  off  down  into  hell. 

At  the  approach  of  death,  while  he  is  yet  living, 
the  Parsee  is  washed  and  dressed  and  the  dastoor 
says  prayers  over  him.  When  life  is  extinct,  the  body 
is  placed  upon  a stone  on  the  floor.  No  one  but  the 
bearers  of  the  dead  will  touch  a dead  body.  These 


THE  PARSEES. 


65 


“ He  which  converteth  a sinner  from  the  error  of  his  way  shall  save 
a soul  from  death.” — James  5;  20. 

bearers  of  the  dead  become  a kind  of  a separate 
caste,  and  no  other  Parsee  will  give  his  son  or  daugh- 
ter in  marriage  to  any  child  of  theirs.  A corpse  is 
considered  unclean. 

Soon  after  death  a dog  is  brought  in,  and  if  he  can 
be  induced  to  look  into  the  face  of  the  dead,  that  is 
a good  omen,  hut  if  he  will  not  look  that  way,  it  is  a 
bad  omen  for  the  soul  of  the  dead.  The  dog  al- 
ways goes  along  to  the  funeral.  Once  a funeral  was 
passing  our  house,  and  the  dog  got  away.  They 
wished  to  borrow  our  dog,  and — hut  why  should  I tell 
that  here? 

From  the  time  of  death  a dastoor  is  kept  mutter- 
ing prayers  near  the  body,  and  a fire  of  sandal  wood 
is  kept  burning.  As  soon 
as  convenient  thereafter, 
the  funeral  takes  place. 

The  bearers  of  the  dead 
placing  the  corpse  on  an 
iron  bier  carry  it  upon 
their  shoulders  to  the  tow- 
ers of  silence,  the  men  fol- 
lowing at  a short  distance 
behind.  In  the  towers,  it 
is  soon  disposed  of  by  the  ever  present  vultures. 

Prayers  are  said  for  the  dead,  especially  till  the 
completion  of  the  third  clay.  They  think  the  soul  lin- 
gers near  the  place  of  death  to  the  end  of  the  third 
day,  and  then  goes  to  its  long  home. 

Until  the  third  day  people  gather  at  the  house 


“ The  towers.” 


66 


INDIA  ; A PROBLEM. 


“ I invoke  the  eternal  and  sovereign  luminous  space.” — Zend- 
Avesta  19:114. 

and  sit  there  in  sympathy  with  the  bereaved.  There 
is  not  room  in  the  inside,  so,  long  benches  are  placed 
outside.  It  is  a mark  of  respect,  and  there  is  no 
feasting  connected  with  it.  This  is  decidedly  to  their 
credit.  It  has  always  seemed  to  me  to  be  most  un- 
fortunate, whether  it  be  heathen  or  otherwise,  to  make 
days  of  mourning  a feasting  time. 

A Parsee  feels  that  three  words  are  the  sum  of 
all  good.  They  are  " good  thoughts,  good  words,  good 
deeds.”  These  are  the  measure  of  his  religious  am- 
bition. If  he  be  successful  in  these  three  things,  he 
feels  that  the  bridge  will  be  broad  when  he  comes 
to  go  over.  The  expression  reminds  us  of  a refrain 
of  one  of  the  Middle-English  poets,  “ In  thought, 
in  worde,  in  dede.” 

Xow  the  problem  is,  with  this 
social  and  charitable  people,  to  get 
them  to  see  that  Jesus  is  their  Sav- 
ior as  well  as  ours.  They  rely  up- 
on their  " good  thoughts,  good 
words,  good  deeds,”  to  get  into 
heaven,  and  though  relying  on 
these  things  I think  they  all  will 
admit  that  none  of  them  is  perfect. 
T h e y are  a splendid  people. 
Among  their  women  may  be  seen 
many  a noble  face.  There  are  no 
Parsee  soldiers.  There  is  no  legal  divorce  with  them. 
And  while  we  all  see  the  necessity  of  their  having  a 
Savior,  the  problem  is  to  get  them  to  see  it. 


A noble  face.” 


THE  BUDDHISTS. 


Chapter  Five. 


“ Rejoice  evermore.” — i Thess.  5:  16. 


About  a hundred  miles  from  Benares,  the  sacred 
city  of  the  Brahmins,  in  the  sixth  century  before 
Christ,!  lived  Suddhodana,  ruler  of  the  Sakya  tribe, 
with  Maya  his  wife.  After  many  years  they  had  a 
son  they  named  Siddhartha.  According  to  the  ac- 
counts of  many  Buddhists,  he  entered  his  mother  in 


the  form  of  a white  elephant. 

At  his  birth  they  say  he  took 
seven  steps,  in  each  foot- 
print a lotus  grew,  and  he 
said  aloud : “ I am  the  chief 
of  the  world.”  And  then  it 
rained  flowers  from  the  skies. 

His  family  name  was  Gau- 
tama. He  was  a Kshatria  by  caste,  a warrior  rajput. 
At  the  age  of  sixteen  he  was  married  to  Yasodhara, 
the  daughter  of  a king.  It  was  the  desire  of  his  par- 
ents that  he  should  be  a leader  in  things  political, 
but  he  himself  preferred  to  solve  religious  problems. 
W'hen  his  wife  gave  birth  to  a son,  he  felt  that  this 
was  only  one  more  worldly  tie  to  bind  him,  and  then 
and  there  resolved  to  become  an  ascetic.  And  they  say, 
he  left  home  that  very  night,  without  so  much  as  hav- 
ing seen  the  baby.  This  is  called  by  Buddhists,  “ The 


* This  date  can  easily  be  remembered  by  the  law  of  association.  Bud- 
dha was  born  in  the  sixth  century  B.  C.,  and  Mahomed  in  the  si.xth  cen- 
tury A.  D. 


67 


68 


INDIA  ; A PROBLEM. 


“ Men  grow  old,  sicken  and  die.  That  is  enough  to  take  away  the  zest 
of  life.” — Buddhist  Saying. 

Great  Renunciation.”  He  had  seen  before  an  old  man, 
M'hom  he  looked  upon  as  a god,  come  to  him  as  an 
old  and  decrepit  man,  then  he  saw  him  as  a sick 
and  dying  man,  and  then  as  a dead  and  putrefying 
body.  And  this  had  so  set  him  to  thinking,  that 
he  became  more  and  more  dissatisfied  with  the  life 
he  was  living.  On  the  day  the  child  was  born,  the 
same  old  man  appeared  to  him  as  an  ascetic  enjoy- 
ing the  fullness  of  inward  peace.  That  settled  it  for 
him. 

He  took  to  the  study  of  Brahmin  doctrines,  but 
found  no  satisfaction  in  these.  For  some  six  years 
he  gave  himself  to  cruel  self-inflicted  tortures  of  the 
body,  and  penances  and  austerities,  and  lived  in  a 
cave  of  the  mountain.  Continuing  this  thing  to  the 
utmost,  one  day  he  fell  into  a swoon  and  lay  help- 
less upon  the  earth.  When  he  recovered  he  had  some- 
what changed  his  theology,  for  he  declared  to  those 
with  him  that  this  was  not  the  way  of  arriving  at 
the  truth  but  that  the  secret  lay  in  simply  living  a holy 
life. 

His  companions  were  grieved  at  this  change  of 
mind,  for  they  had  followed  him  in  all  his  austerities, 
and  were  become  his  disciples,  so  now  they  deserted 
him.  Once  more  alone,  he  went  into  a review  of 
his  life,  dwelling  in  the  open  under  a sacred  fig  tree. 
There  in  meditation,  the  Buddhists  say,  he  fought  the 
matter  out  till  he  came  off  conqueror,  till  all  myster- 
ies had  vanished,  life  and  suffering  were  understood, 
and  he  had  settled  the  questions  of  his  own  exist- 


THE  BUDDHISTS. 


69 


“ Pray  without  ceasing.” — i Thess.  5;  17. 

ence,  having  the  perfect  knowledge.  After  that  he  was 
to  be  known  as  Buddha,  the  enlightened,  the  wise. 

In  caste-curst  tropical  India,  life,  not  only  human 
life,  but  all  life  is  more  or  less  a continuation  of  sor- 
row and  pain.  So  Buddha,  believing  in  transmigra- 
tion, evolved  the  idea  that  if  we  were  not  born,  we 
would  be  free  from  old  age,  sickness  and  death,  there- 
fore the  cause  of  these  evils  is  birth.  Ignorance  was 
thought  to  be  the  cause  then  of  this  continued  exist- 
ence, and  therefore  with  the  removal  of  ignorance, 
all  its  miseries  would  be  nipped  in  the  bud. 

It  amounts  to  this : 

“ Sorrow  ” is  necessary  to  existence. 

“ Desire  ” is  the  cause  of  sorrow. 

“ Extinction  ” is  the  only  release  from  sorrow. 

The  way  to  extinction  is  by  tbe  eightfold  path ; 
Right  belief.  Right  purpose.  Right  words,  Right  life. 
Right  actions.  Right  effort,  Right  thinking.  Right 
meditation. 

There  is  no  soul,  no  God.  If  man  can  do  any- 
thing to  bring  about  the  end  of  continuance,  it  is 
good  to  do  so.  His  aim  is  to  become  non-cognizant 
of  the  fact  that  he  exists.  He  must  do  good  and  be 
good,  living  thoroughly  separated  from  the  desires 
of  the  flesh.  And  when  the  light  of  life  goes  out, 
of  one  who  has  attained,  according  to  Buddhism,  it 
goes  out  like  the  light  of  a candle. 

The  last  words  of  Buddha  are  said  to  be : “ Be 
earnest,  be  thoughtful,  be  holy.  Keep  steadfast ; 
watch  over  your  hearts.  He  who  holds  fast  to  the 
law  and  discipline,  and  faints  not,  he  shall  cross  the 
ocean  of  life,  and  make  an  end  of  sorrow.” 


70 


INDIA  ; A I'KOBLEM. 


“ Prayers  arc  vain  repetitions.” — P<uddhist  Saying. 


And  the  immediate  cause  of  his  death,  when  at  the 
age  of  eighty  years,  was  tliat  he  ate  too  much  pork 
at  a meal  given  him  by  one  of  his  disciples  while 
at  the  town  of  Pava. 


though  it  was  formerly  missionary. 


Buddhism  is  not  classified  as  an  organic  religion. 

For  a time  it 
seemed  that  it  would  become  the 
religion  of  India,  but  again  the 
tide  turned  and  at  the  present 
only  a few  thousand  in  India 
proper  are  actually  Buddhists. 
In  Burma  and  in  Ceylon,  how- 
ever, it  is  the  prevailing  religion. 
Th.ey  are  free  from  caste  in  Bur- 
ma, and  the  young  people  are 
more  or  less  free  to  have  a hand 
in  making  their  own  marriages. 
Early  in  the  morning  large  num- 
bers of  monks  may  be  seen  in 
all  the  towns  and  villages  of 


‘ Monks  may  be  seen.’ 


Burma,  out  for  food  with  begging  bowl  in  their 
hand.  They  go  barefooted  and  bareheaded,  and  take 
what  is  given  them,  never  asking  for  anything.  These 
monks  wear  the  yellow  robes  prescribed,  must  go 
smooth  shaven,  and  use  the  utmost  care  so  as  not  to 
take  any  life.  With  this  iatter  in  mind  he  carries  a 
strainer  to  be  sure  he  takes  no  life  in  the  water  he 
drinks. 

Many  Buddhists  make  a vow  always  to  reserve  part 
of  the  meal  for  the  monks.  This  is  clone  before  it 
is  prepared.  A woman  kneels  down  on  the  roadside 


THE  BUDDHISTS. 


“Do  good  to  tliem  that  hate  you.” — Matt.  5:  44. 

when  the  monks  pass,  and  a man  pays  reverent  salaams 
when  coming  into  the  presence  of  one.  A monk  is 
not  to  use  perfumes,  not  to  attend  parties  or  dances. 


“ A man  pays  reverent  salaams.** 


not  to  use  high  beds,  not  to  eat  in  the  afternoon,  and 
not  to  receive  gold  or  silver.  There  are  not  wanting 
though,  those  who  violate  the  rules,  and  as  to  the 
gold  and  silver  they  cover  it  over  with  a kerchief 
if  any  one  would  give. 

The  elder  monks  are  supposed  to  have  attained  mas- 


72 


INDIA  ; A PROBLEM. 


“ Blessed  is  he  who  overcomes  sin  and  is  free  from  passion.” — 
Buddhist  Saying. 

tery  over  themselves,  which  is  the  one  great  aim. 
These  give  more  time  to  meditation  than  the  younger, 
who  are  regarded  as  novices.  These  novices  get  up 
before  day,  do  the  morning  chores,  and  then  go  aside 
to  meditate.  In  going  to  beg,  the  younger  accom- 
panies the  elder,  and  when  they  return  he  washes  the 
elder’s  feet,  washes  his  bowl,  and  cooks  his  rice. 
Thus  the  younger  serves  an  apprenticeship,  and  is 
learner  from  the  other.  These  young  men  do  the 
copying  of  manuscripts,  the  oldest  of  which  does  not 
date  back  further  than  350  B.  C. 

In  Burma  the  Buddhists  will  take  no  life,  but,  I 
am  told,  they  enjoy  eating  meat  if  some  one  else  kills 
it  for  them.  They  bury  their  dead,  except  in  the 
case  of  superior  monks. 

When  a distinguished  monk  dies,  great  honors  are 
paid  to  him.  Immediately  after  death,  an  incision  is 
made,  the  bowels  are  taken  out  and  the  body  em- 
balmed. The  corpse  is  closely  wrapped  with  band- 
ages, and  well  varnished.  Then  it  is  placed  between 
two  solid  pieces  of  wood  hollowed  out  for  the  pur- 
pose, and  boiling  resin  is  poured  into  the  crevices. 
This  completed,  the  coffin  is  gilded  and  placed  on  a 
platform  under  a decorated  canopy  in  one  of  the 
rooms  of  the  monastery,  and  there  remains  till  the 
time  of  the  cremation,  which  comes  some  months  later. 

On  the  morning  of  the  funeral,  the  coffin  is  taken 
from  its  place  and  put  inside  a lofty  bier,  set  upon 
a large  car  with  four  or  more  wheels,  and  drawn 
by  bullocks  to  the  cemetery.  On  arrival  there,  the 


THE  BUDDHISTS. 


73 


“ Cast  thy  burden  upon  the  Lord,  and  he  shall  sustain  thee.” — 
Psalms  55;  22. 

bullocks  are  taken  out,  and  ropes  are  fixed  to  the 
front  and  back  of  the  car  which  are  quickly  seized 
by  a number  of  men,  one  party  pulling  the  car  to- 
ward the  monastery  where  the  deceased  lived,  and  the 
the  other  pulling  it  toward  the  cemetery.  The  car 
moves  slowly  backwards  and  forwards,  creaking  and 
shaking,  until  at  last,  with  shouts  of  delight,  the 
stronger  party  carries  it  ofif. 

When  the  bier  reaches  the  center  of  the  cemetery, 
heaps  of  inflammable  matter  are  piled  up  about  it, 
and  it  is  speedily  burned.  Ceremonies  last  a week 
or  more.  Ornamental  cars,  or  gigantic  figures  of  men, 
women,  elephants,  dragons,  and  other  fantastic  forms 
are  sent.  These  are  seized  by  the  men  who  dance 
about  with  them,  to  the  accompaniment  of  music  and 
singing.  Other  amusements  are  provided  for  the 
crowd,  such  as  wrestling  matches,  pony  races  and 
puppet  shows,  while  dramatic  performances  continue 
all  through  the  night.^ 

The  white  elephant  is  held  as  being  peculiarly  sa- 
cred, perhaps  because  of  the  legend  as  to  the  birth 
of  Buddha.  They  think  the  white  elephant  in  some 
future  birth  will  be  a Buddha. 

They  set  much  store  on  sacred  foot-prints,  and  oth- 
er such  things.  There  is  the  peak  in  Ceylon,  called 
Adam’s  Peak,  where  many  persons  believe  God  com- 
pelled Adam  after  the  fall  to  stand  on  one  foot  on  the 
top  of  the  mountain  for  ages  till  he  pardoned  him. 
The  footprint  is  nearly  six  feet  long,  and  wide  in  pro- 


> “ Burma  and  the  Burmese,” 


74 


INDIA  ; A PRODLEM. 


“ Birth  is  sorrowful,  growth  is  sorrowful,  illness  is  sorrowful,  death  is 
sorrowful.” — Buddhist  Saying. 


portion,  and  requires  a wide  stretch  of  the  imagination 
to  see  the  print.  However,  Mahoinedans  say  it  was 
.\dani’s  foot,  Hindoos  say  it  was  Shiva’s  foot,  and 
Buddhists  say  it  was  Buddha’s  foot  that  left  the 
impress  there.  The  place  is  now  held 
by  the  Buddhists,  and  while  all  vo- 
taries are  welcome,  none  may  stay 
there  over  the  night. 

“ Tooth  of  Buddha.”  i • . , , 

i hey  worship  many  other  sacred 
footprints  and  relics.  The  tooth  of  Buddha  is  a sa- 


“ Great  pagodas  in  Burma.” 


THE  BUDDHISTS. 


75 


“Be  not  overcome  of  evil,  but  overcome  evil  with  good.” — Rom.  12:  21. 


cred  thing  now,  and  there  are  sacred  footprints  in 
various  parts  of  the  country.  The  image  of  Buddha 
is  everywhere  to  be  seen  in  connection  with  Buddhist 

worship.  Great  pagodas  in 
Burma  always  have  their 
Buddhas.  It  seems  a 
strange  comment  on  a reli- 
gion that  leaves  God  out  of 
its  theology,  that  the  image 
of  the  founder  himself  should 
become  an  object  of  such 
general  veneration. 

Buddhists  can  scarcely  be 
said  to  pray.  Buddha  is  sup- 
posed to  have  entered  nir- 
vana. A common  formula 
of  worship  is  this : 

I make  Buddha  my  refuge. 

I make  his  law  my  refuge. 

I make  his  assembly  my  refuge. 

Among  Thibetan  Buddhists  the  common 
prayer  wheel  is  seen  at  the  doors  of  tem- 
ples, at  the  entrances  of  houses,  and  often 
anywhere  else.  Upon  entering  a temple 
the  wheel  at  the  door  is  given  a whirl, 
and  the  written  prayers  on  the  inside  are 
counted  as  said  every  time  they  go  around. 

When  seated,  the  suppliant  makes  three 
prostrations  to  the  floor,  and  then  begins 
his  worship  with,  “ Om  Mani  Padmi  horn,” 
which  means  about,  “ Hail  Migbty  One,  « xhesc  are  twirled. 


“ Image  of  the  founder.” 


INDIA;  A PROBLEM. 


76 

“ The  man  that  dwells  in  lonely  woods  and  yet  covets  vanities,  is  a 
worldling.” — Buddhist  Saying. 

Jewel  On  the  Lotus,  Amen ! ” And  at  the  close  of 
his  devotions,  he  makes  again  the  three  prostrations, 
and  as  he  goes  out  gives  the  wheel  at  the  door  an- 
other whirl. 

There  are  hand  wheels,  too,  which  are  a sort  of 
private  devotions  machine,  in  that  those  who  have 
them  have  each  one  his  own.  These  are  twirled 
round  and  round,  with  the  prayers  on  the  inside,  the 
owner  meanwhile  doing  anything  he  wishes  to  do. 
Little  flags  are  also  used,  with  the  prayers  written 
on  them,  and  as  these  flutter  in  the  breeze,  they 
count  as  so  many  prayers  said.  Also  prayers  are  af- 
fixed to  water-wheels,  that  no  time  may  be  lost  in 
praying,  and  yet  the  individual  not  lack  in  storing  up 
religious  merit. 

Perhaps  next  to  Hindooism  is  Buddhism  all  divided 
into  sects  and  schisms.  But  while  Hindooism  is  di- 
vided by  caste  and  each  man  thinks  as  he  pleases. 
Buddhism  is  divided  by  differences  in  little  notions 
of  belief  and  theory. 

The  Jain  religion  is  often  thought  to  be  a split  off 
the  Buddhist,  but  I am  not  inclined  to  think  so.  It 
perhaps  had  its  origin  about  the  same  time  as  the 
other,  but  ran  counterpart  with  it.  It  seems  to  have 
more  in  common  with  Hindooism  than  with  Buddhism, 
for  they  keep  caste,  and  have  child  marriage.  They 
are  more  numerous  in  India  proper  than  Buddhists 
Their  temples  are  a common  sight  in  some  of  the 
western  cities.  Their  chief  point  seems  to  be  their 
regard  for  animal  life.  It  may  well  be  said  that 
their  highest  idea  of  right  is  not  to  hurt  any  liv- 


THE  BUDDHISTS. 


77 


“Trust  in  the  Lord,  and  do  good:  so  shalt  thou  dwell  in  the  land.” — 
Psalm  37:  3. 


ing  thing.  It  is  these  people  largely  who  keep  up 
the  animal  hospitals  referred  to  in  a later  chapter. 
In  order  that  he  may  cause  no  death,  the  Jain  strains 
the  water  he  drinks,  wears  a cloth  tied  over  his  mouth, 
sweeps  the  ground  before  he  walks  there,  lies  still  if  an 
insect  bite  him,  and  does  such  other  “ acts  of  mercy.” 

They  too  have  their  divisions.  One  case  many 
years  ago  was  on  a matter  which  seemed  perhaps 
of  some  import  to  them.  The  ascetics  of  the  north 
and  west  were  in  the  habit  of  wearing  white  cloth- 
ing, while  those  of  the  south  wore  practically  none. 
The  southern  faction  tried  to  coerce  the  other  and  have 
their  sunshine  uniform  adopted,  but  failed.  It  seems 
childish  that  any  mortals  should  divide  over  a matter  of 
that  kind.  But  they  divided  on  that  verv  thing. 

A Jain  convert  to  Christianity  has  given  me  a book 


jp'n-niifsg, 


iscmga'M 

aj5«  , 
«?=»! 

"I  £e<rinji:irn  ■awJl*))!!) 

(jjafrewo  ^ifeeijOTtw^wJ. 

^nrefenf-)  >W«Fn^m  W**l 

6)Bmijug«nCT  hirninffpi 
iar'ii  i^siOTaifsai":  BBsSsWjrifetJjqaij 


From  which  he  used  to  say  prayers.” 


INDIA  ; A PROBLEM. 


7« 


“ Self  is  an  error,  an  illusion,  a dream.” — Buddhist  Saying. 

from  which  he  nseJ  to  say  prayers.  And  a little 
picture  of  the  Buddha  is  with  it  which  he  used  to 
look  at  during  the  prayers  and  regard  as  the  very 
god.  The  book  is  entirely  written  by  hand,  as  all 
Jains  and  Hindoos  regard  the  written  book  as  being 
the  most  sacred.  The  Chinese  regard  the  printed 
book  as  the  more  sacred.  This  brother  laughs  when 
he  is  told  by  some  of  his  former  co-religionists  that 
there  are  believers  in  the  Jain  and  Buddhist  religions 
in  America.  He  knows  what  it  is  and  wonders  very 
much  if  there  be  any  American  so  foolish, — which  he 
reasonably  doubts. 

The  Sikhs  are  yet  another  people  in  India,  who 
follow  generally  the  rites  and  ceremonies  of  Brah- 
minism,  but  have  no  more  in  common  with  Bud- 
dhists and  Jains  than  the  desire  to  break  away  from 
the  old  isms  and  form  a better  religion.  Their  or- 
igin was  in  the  fifteenth  century. 

The  founder,  Nanak  Sahib,  made  an  endeavor  to 
get  the  good  out  of  the  Hindoo  and  Alahomedan  re- 
ligions, and  so  create  a religion  that  both  sides  could 
accept.  His  followers  became  in  time  a strong  and 
war-like  people.  Both  Xanak  and  Kabir,  another  re- 
former whose  tenets  X'anak  seems  to  have  followed 
rather  closely,  apparently  got  some  of  their  doctrines 
from  Buddhism  and  others  from  Christianity. 

All  these  endeavors  were  apparently  honest  efforts, 
for  I think  we  should  give  them  for  the  most  part 
the  credit  of  being  honest,  to  save  themselves  and 
those  with  them.  Hindooism  is  God  without  morality ; 
Buddhism  is  morality  without  God.  ^^'hat  strong 


THE  BUDDHISTS. 


79 


“He  that  trusteth  in  his  own  heart  is  a fool.” — Prov.  28:  26. 

religion,  what  strong  doctrine  is  that  of  Buddha, 
" Be  pure,  be  holy,”  yet  how  unsuccessful  are  all 
his  efforts  to  attain  to  this  great  desire  of  an  honest 
man.  The  idea  of  being  calm  and  self-controlled  and 
passion-subdued  and  free  from  covetousness  is  noble 
in  the  extreme,  it  is  the  Christian  idea,  and  the  races 
of  earth,  some  of  them,  have  been  striving  for  it  with 
remarkable  endurance,  yet  without  success,  because 
they  knew  not  the  Way.  The  Lord  Jesus  is  the  One 
in  ten  thousand  to  fill  the  vacant  place  in  these  myriad 
human  hearts.  The  problem  is  to  get  them  to  try 
Him,  whom  to  know  is  life  eternal,  glorified.  And  it 
falls  to  Christians  to  nobly  solve  this  problem. 


“ Calm  and  self-controlled.” 


THE  MAHOMEDANS. 


Chapter  Six. 

“ To  God  belongeth  the  east  and  the  west;  God  is 
omnipresent  and  omniscient.” — Koran  2:  115. 

GREAT  Arab,  Alahomed,  was  born  in 
the  sixth  century  A.  D.  They  say  that 
when  Abdulla  the  Koreishite  and  Amina, 
the  parents  of  the  great  Arab,  were  mar- 
ried, on  that  same  night  two  hundred 
Koreish  girls  died  of  broken  hearts. 
They  say  that  when  the  great  Arab  was  born,  he 
opened  his  eyes  and  said : “ God  is  great.  There  is 
no  God  but  God,  and  I am  His  prophet.”  And  they 
say  that  on  that  same  night  when  he  was  born  all 
the  sacred  fires  of  the  Parsees  went  out,  all  the  idols 
in  the  world  fell  down,  and  the  River  Tigris  over- 
flowed its  banks. 

He  was  a thoughtful,  sentimental,  tactful  youth, 
with  business  insight  and  qualities  of  leadership 
strongly  developed.  He  was  of  more  than  ordinary 
intelligence,  and  quite  inclined  to  religion.  Being 
brought  up  in  the  house  of  the  keeper  of  the  Kaaba, 
the  religious  idea  was  early  developed,  and  never 
learning  to  read  or  write,  bias  was  never  relieved. 

At  tlie  age  of  twenty-five  he  was  married  to  Ka- 
di ja,  a rich  widow,  who  emphatically  believed  in  her 


THE  MAHOMEDANS. 


8l 


“ What  therefore  God  hath  joined  together,  let  not  man  put  asunder.” — 
Matt.  19:  6. 

husbatid,  and  persuaded  him  of  his  greatness.  Soon 
after  lier  death  he  married  Sada,  and  was  engaged 
to  the  little  daughter  of  Abu  Bekr,  Ayesha,  whom  he 
married  when  she  was  nine  years  old.  Then  he  mar- 
ried Hafza,  and  Hend,  and  one  Zeinab.  The  second 
Zeinab  was  divorced  by  her  husband  Zeid,  that  Ma- 
homed might  take  her.  Then  he  married  Bama,  an- 
other case  like  that  of  Zeinab’s.  Then  he  took  Ri- 
hana,  a Jewess,  and  next  Safiya,  another  grass-widow. 
When  he  married  Omm  Habiba,  it  made  her  father 
angry,  for  he  exclaimed,  “ By  heaven,  this  camel 
is  so  rampant  that  no  muzzle  can  restrain  him.”  His 
twelfth  wife  was  Maimuna,  also  a widow.  Nine  of 
his  wives  were  widows  of  one  or  the  other  sort  be- 
fore he  took  them,  and  I am  informed  that  at  his 
death  nine  of  them  were  living.  Wonderful  Prophet ! 

IMore  than  once  in  conversation  with  the  followers 
of  the  great  Arab,  they  have  zealously  preached  up 
the  leadership  of  their  prophet.  Then,  to  put  a qui- 
etus on  their  blind  zeal,  I have  said,  " If  I were  in 
search  of  a prophet,  and  did  not  know  of  Jesus  the 
Lord,  I would  rather  have  you  for  my  prophet  than 
iMahomed  Sahib.” 

“ Why  so.  Sahib  ? ” is  the  invariable  answer. 

“Because,  how  many  wives  have  you  got?” 

“ One.” 

“ ATll,  morally,  you  are  a better  man  than  IMa- 
homed  Sahib,  and  so  am  T.  MTen  he  died  he  left 
nine  widows.  There  is  nothing  praiseworthy  about 


82 


INDIA  ; A PROBLEM. 


“ Take  in  marriage  such  women  as  please  you,  two,  or  three,  or  four, 
and  not  more.” — Koran  4:  3. 

that,  and  if  I were  in  search  of  a prophet,  I would 
go  in  for  the  best  I could  get.” 

It  is  a bit  of  bonest  flattery  that  often  works  well. 
The  Koran  allows  four  wives,  and  one  is  sur- 
prised to  find  so  many  men  actually  having  but  one 
wife.  Seeing  the  bright  side,  and  knowing  something 


“ The  Koran  allows  four.” 


of  the  prophet’s  life,  and  something  too  of  the  book 
they  believe  in,  I say  I was  surprised  to  find  so 
many  iNIahomedans  with  but  one  wife. 

Of  course  there  is  abundance  of  the  opposite.  I\Ior- 
ality  is  at  a very  low  ebb  among  them,  lower  perhaps 
than  it  is  among  Hindoos.  In  some  sections  of  the 
community  the  rule  of  temporary  marriage  is  in  vogue. 
They  may  marry  for  any  length  of  time,  and  then 
separate.  A man  can  divorce  his  wife  for  almost 
any  cause,  and  then  remarry.  If  she  is  then  re- 


THE  MAIIOMEDANS. 


83 


“The  husband  of  one  wife.” — i Tim.  3:  12. 

married  and  divorced  he  may  marry  her  again,  but 
not  otherwise.  A man  may  have  both  wives  and  con- 
cubines, and  stand  well  in  society.  Cases  have  been 
found  where  the  first  and  second  wives  were  per- 
manent, but  third  and  fourth  were  frequently  divorced. 
In  India  it  is  not  as  bad  as  in  IMahomedan  countries, 
for  sentiment  is  working  the  other  way.  It  is  not 
uncommon  now  that  a husband  is  asked  before  mar- 
riage for  a document  whereby  he  agrees  to  pay  his  wife 
a fabulous  sum  beforehand  if  he  ever  wants  to  di- 
vorce her.  A wife  cannot  divorce  a husband.  She 
can  ask  him  to  divorce  her,  and  if  he  does,  she  has 
her  end  accomplished,  but  if  he  does  not,  that  is 
the  end  of  it. 

With  this  plurality  of  wives  is  also  closely  asso- 
ciated the  zenana  system.  A zenana  ladv  is  one  who 
is  kept  in  seclusion,  or  ‘‘  behind  the  purda  ” (screen). 
The  custom  of  zenana  was  brought  to  India  by  the 
IMahomedans. 

The  lust  of  iMahomed  was  doubtless  the  origin  of 
it.  He  came  suddenly  into  the  apartments  of  Zeid, 
when  he  was  not  at  home,  and  there  saw  Zeinab, 
the  wife  of  Zeid,  when  she  was  not  prepared  for 
company.  She  told  Zeid,  who  gave  her  to  the  proph- 
et. Soon  after  this  the  thirty-third  chapter  of  the 
Koran  was  revealed  to  him  to  smooth  matters  over, 
and  women  were  to  be  kept  in  seclusion,  especially 
the  prophet’s  own  women.  It  was  like  an  opium 
eater  declaring  that  he  would  never  touch  opium  again. 

In  the  north  of  India  where  IMahomedanism  is  deep- 


84 


INDIA  ; A PROBLEM. 


“If  they  turn  back  from  the  faith,  take  them  and  kill  them  wherever 
ye  find  them.” — Koran  4:  88. 

est  rooted  this  zenana  life  is  most  common,  while  in 
the  south  and  west  there  is  much  more  freedom 
given  to  all  women.  You  will  see  on  the  streets  of 
Bombay  many  more  women  than  on  the  streets  of 
-Allahabad.  For  whatever  is  the  fashion  many  will 
follow. 

Zenana  life  is  not  conducive  to  good.  It  fosters  ig- 
norance, cultivates  deception,  breeds  disease,  provokes 
lust,  and  causes  the  severest  jealousies.  One  mis- 
sionary lady  tells  it  that  she  has  been  asked  nearly 
a hundred  times  in  these  zenanas  for  any  powerful 
drug  to  accomplish  the  desire  of  some  poor  penned 
up  and  jealous  creature. 

As  one  would  naturally  suppose,  if  the  people  are 
anything  like  their  prophet,  they  are  lustful  in  the 
extreme.  A man  wants  to  have  as  many  wives 
as  he  can  afford,  as  many  as  he  can  keep,  wives  or 
concubines.  The  woman  does  not  stand  as  having 
any  dignity  at  all.  A Hindoo  woman  or  man  may 
occasionally  go  about  in  Alahomedan  dress  so  as  to 
avoid  being  questioned.  During  the  famine,  Mahom- 
edan  men  gathered  up  little  girls  wherever  they  could. 
They  never  wanted  boys ! And  what  they  could  not 
get  for  nothing  they  were  ready  to  buy  at  a fair 
price.  Aly  wife  was  in  the  woman’s  apartments  of 
the  railway  train  once  when  she  noticed  a Mahomedan 
come  and  give  water  to  two  big.  half-starved,  shab- 
bily-dressed girls  who  sat  not  far  from  her.  She  sus- 
picioned  at  once,  and  asked  the  girls  where  they 
were  going.  They  replied  that  the  man  was  taking 
them  to  Bombay  where  he  said  he  would  give  them 


THE  MAIIOMEDANS. 


^5 


“ The  law  was  given  by  Moses,  but  grace  and  truth  came  by  Jesus 
Christ.” — John  i;  17. 

a home.  W ife  was  helpless,  but  felt  sure  of  the  re- 
sult. Again,  she  was  asked  to  buy  three  girls  whom 
their  father  wished  to  sell.  It  was  his  last  resort. 
Later  she  saw  them  standing  together  in  front  of 
a house  of  ill-fame,  “ bought.”  The  price  paid  was 
two  dollars  each ! 

As  a general  thing  they  are  merchants,  traders, 
dealers,  or  butchers.  The  butchers 
of  a town  are  almost  always  iMahom- 
edans.  And  they  grow  into  the  trad- 
ing idea  from  early  childhood.  Ped- 
dlers are  frequently  iNIahomedans. 

There  is  no  conscience  as  to  the  price 
asked  for  an  article.  The  only  ques- 
tion is.  Will  the  purchaser  give  it? 

I have  seen  them  ask  fifteen  or  twen- 
ty times  the  worth  of  a thing.  It  is 
quite  common  when  buying  to  con- 
sider the  worth  of  an  article  as  half  the  price  asked. 
A ]\Iahomedan  dealer  will  cheat  }ou  nine  times  out 
of  ten.  One  has  to  learn  to  buy  from  them  like 
he  has  to  learn  any  other  trade.  A boy  will  begin 
by  selling  pencils  and  writing  paper,  or  bone  but- 
tons, or  shoe  strings  or  matches.  He  keeps  at  it 
till  he  is  a man  with  a decent  little  shop  on  some 
public  street  corner,  with  perhaps  another  little  i\Ia- 
homedan  walking  in  his  footsteps. 

The  iMahomedan  has  a great  deal  of  the  sticking 
quality,  which  often  means  a quarrel.  He  thinks  what 
he  don’t  know  is  not  worth  knowing.  And  he  thinks 


“ Merchants.” 


86 


INDIA  ; A PROBLEM. 


“ If  a man  or  a woman  steal,  cut  off  their  hands;  this  is  appointed  by 
God.” — Koran  5:  42. 

his  own  idea  is  of  primary  importance.  He  is  dom- 
ineering and  overbearing,  and  often  has  the  hardest 
of  hearts.  An  Englisli  ( iovernment  official  once  re- 
marked in  my  hearing,  “ The  iMahomedans  are  a stiff- 
necked lot.”  And  he  spoke  not  without  reason,  for 


**  A decent  little  shop.” 

an  order  had  lieen  issued  that  all  the  people  should 
vacate  their  houses  for  plague  ojierations.  Plague 
was  raging.  The  Hindoos  and  all  the  other  people 
were  yielding  to  the  wish  of  Government,  but  the 
IMahomedans  would  not  be  persuaded.  They  said  that 
if  Alla  (God)  wanted  them  to  die  they  would  die 
anyhow,  and  if  Pfe  wished  them  to  remain  alive,  the 
plague  nor  nothing  else  could  hurt  them. 

Another  incident  will  illustrate.  I had  agreed  to 


THE  MAHOMEDAXS. 


87 


“See  that  none  render  evil  for  evil  unto  any  man.” — i Thess.  5:  15. 

take  some  lime  from  a Bulsar  IMahomedan,  and  went 
to  his  house  to  see  it  measured.  The  cart  was  load- 
ed by  boxfuls,  and  one  or  two  boxes  weighed,  so  as 
to  get  an  average.  \Mien  I arrived,  the  first  box  hav- 
ing been  filled,  was  weighed  in  my  presence.  Hav- 
ing doubts,  as  the  men  were  filling,  I asked  them  to 
weigh  another  box,  and  then  another,  and  found  that 
the  first  box  had  been  specially  packed  for  weighing. 
And  so  I saved  five  pounds  on  the  box.  Their  man 
was  keeping  tally,  and  I was.  After  a time  I asked 
to  compare  tallies,  and  found  that  they  had  scored 
several  more  than  actually  were  taken  out.  I began 
to  argue  that  I was  right,  and  we  came  apparently 
toward  having  a fuss.  Then  we  dropped  it,  at  my 
suggestion.  Aleanwhile,  I talked  to  the  other  tally 
man,  and  having  learned  that  he  had  just  been  mar- 
ried, I asked  him  how  he  liked  his  new  wife,  was 
she  stout,  was  she  good  looking,  how  tall  was  she, 
how  old  was  she,  how  did  she  compare  with  his 
former  wife,  which  he  liked  better,  etc.  He  was  in- 
terested in  these  things.  I was  gaining  my  point  too. 
In  the  evening  I asked  for  the  tally,  and  he  gave 
his  authoritatively  enough.  I said  it  Avas  wrong. 
Then  they  called  in  other  Mahomedans  to  help  set- 
tle it, — as  if  a crowd  would  better  the  matter.  I 
insisted  that  I would  pay  according  to  the  correct 
account,  and  that  there  was  a difference  of  twelve 
boxes.  They  refused  to  settle,  and  I refused  to  pay. 
There  was  a great  warmth  of  discussion  and  a won- 
derful display  of  words, — idle  words.  I said  that  I 


INDIA  ; A PROBLEM. 


“ Give  life  for  life,  and  eye  for  eye,  and  nose  for  nose,  and  ear  for 
ear,  and  tooth  for  tooth.” — Koran  5:  149. 

would  go  home  if  we  could  not  settle.  Then  they 
coaxed.  I asked  them  to  figure  up  their  total  in  ru- 
pees so  that  we  could  see  what  the  real  difference 
was,  and  said  I would  also  figure  it  up.  We  did 
so,  and  mine  was  more  than  theirs ! Then  they 
asked  in  all  seriousness,  “ Sahib,  how  many  boxes 
did  you  count?”  To  which  I quietly  remarked  that 
I had  counted  correctly,  and  had  twelve  more  than 
they  had.  How  the  tables  turned ! How  they  opened 
their  eyes  to  realize  an  honest  man  among  them ! Of 
course  they  agreed  with  my  tally,  and  what  is  more 
they  fell  to  cursing  their  tally  man ! I was  glad  the 
error  was  not  on  the  other  side, — and  so  were  they ! 

Alahomedans  are  jealous,  suspicious,  without  mercy, 
selfish,  and  most  conceited.  However,  they  are  not 
without  commendable  phases  of 
character  too.  There  are  some 
62,000,000  of  them  in  India. 
The  king  of  England  rules  over 
more  Mahomedans  than  the 
Sultan  of  Turkey.  And  the 
Indian  Mahomedan  surpasses 
those  of  any  other  country  in 
being  affable,  reasonable,  liber- 
al-minded, and  inclined  more 
and  more  toward  education. 

Orthodox  Mahomedans  pray  five  times  a day.  Five 
times  a day  the  muezzin  from  the  minarets  of  the 
mosque  calls  the  faithful  to  prayer.  IMany  come  in- 
to the  mosque  then,  and  first  washing  the  hands  and 
face  and  feet  in  the  pool  of  water  kept  there  for 


THE  HAHOMEDANS. 


89 


**  An  eye  for  an  eye  and  a tooth  for  a tooth:  I say  unto  you,  That  ye 

resist  not  evil.” — Matt.  5:  39. 

the  purpose,  they  proceed  with  the  prayers.  At 
prayers  each  man  occupies  a place  marked  on  the 
stone  floor,  which  is  just  large  enough  for  him  as 


“ Many  come  into  the  mosque.” 


he  either  sits,  or  at  the  motion  of  the  leader,  bows 
his  face  to  the  ground.  This  is  a solemn  scene,  for 
there  is  no  attempt  at  display,  no  pictures  on  the 
wall,  and  no  irregularity. 

And  those  who  do  not  go  to  the  mosque  at  the 


90 


INDIA  ; A PROBLEM. 


“ Ve  are  not  grounded  on  anything,  until  ye  observe  the  law  and  the 
gospel.” — Koran  5 : 72. 


time  of  prayer  are  supposed  to  spread  out  their  prayer 
rug  upon  the  ground  and  go  over  the  prayers  wher- 
ever they  are,  with  the  face  toward  iMecca.  The 


modern  Mahomedans  do  not  pray  five  times  a day. 
And  the  prar  ers  of  those  who  do  are  not  as  the  com- 
munion of  a child  with  his  father,  but  they  are  the 
prayers  of  necessity,  a kind  of  tribute  that  has  to  be 
given  to  a despotic  ruler.  A merchant  may  stop  ly- 
ing to  say  the  prayers,  and  this  done,  return  at  once 
to  lying  again.  \\*omen  are  never  found  in  the 
mos(|ue.  Xo  one  is  allowed  to  enter  the  mosque  with 
his  shoes  on. 

How  many  a good  Christian  prays  like  David  of 
old,  seven  times  a day ! But  ask  him  and  he  would 
not  know,  for  he  does  not  stop  to  count.  He  offers 
a short  prayer,  perhaps  by  his  bedside  when  he  arises 
in  the  morning,  and  when  he  retires  in  the  evening. 
Then  three  times  a day  he  eats,  and  not  without  the 
attendant  blessing.  And  once  a day  is  the  general 
famil}-  worship,  and  once  perhaps  a time  of  secret 
devotions,  yet  he  thinks  not  of  how  often  he  prays, 
but  rather  that  his  spirit  may  keep  in  continual  touch 
with  the  Holy  Spirit  of  God.  Once  a day  briefly  com- 


“ WVitten  in  Arabic.’* 


Koran  was  written  in  Ara- 
bic, and  their  prayers  are 
all  in  Arabic,  and  not  usu- 
ally understood.  Arabic  is 
thought  to  be  the  language 
of  Paradise.  I know  how- 
ever, that  many  of  the 


THE  HAITOMEDANS. 


91 


“ Vet  count  him  not  as  an  enemy,  but  admonish  him  as  a brother.” — • 
2 Thess.  3:  15. 

muning-  with  Him  is  better  than  five  long  repetitions 
of  formality. 

What  with  false  geography  and  contradictory  teach- 
ings, IMahomedans  hold  as  their  greatest  truth  the 
unity  of  God.  The  watchword,  so  to  speak,  is  the 
cry,  the  Kalima,  “ La-ilaha-il-lal-lahu  wa  IMahomed- 


False  geography.” 


ur-Rasul-Ulla.”  There  is  no  God  but  God,  and  Ma- 
homed is  the  prophet  of  God.  This  is  their  confes- 
sion of  faith.  They  believe,  above  all  other  non-Chris- 
tian religions,  that  the  Creator  and  the  things  cre- 
ated are  separate  and  distinct.  And  the  idea  of  the 
one  God  has  from  their  beginning  been  always 
to  the  front.  They  therefore  are  not  idolaters  at  all. 
never  making  any  concession  to  belief  in  the  merits 
of  any  idol.  In  these  three  things,  the  belief  in  the 


92 


INDIA  ; A PROBLEM. 


“ But  when  Zeid  had  resolved  to  divorce  her,  we  joined  her  in  marriage 
unto  thee.” — Koran  33:  38. 

unity  of  God,  the  saying  of  prayers,  and  the  avoid- 
ance of  idols,  in  the  persistent  adherence  to  these  three 
things,  if  not  in  spirit  yet  in  form,  we  have  the  se- 
cret of  jMahomedan  strength.  Of  course  to  this 
must  be  added  the  gratification  of  every  lust  in  the 
name  of  religion.  It  is  the  easy  zi'ay  of  religion. 

Monotheists  though  they  be,  there  is  popular  be- 
lief in  charms,  in  exorcising  of  evil  spirits,  and  in 
re^'erence  to  deceased  saints.  A case  in  point  would 
be  the  dhooning  about  a grave,  such  as  we  have 
frequently  seen.  There  are  several  tombs  near  a 
mosque  where  we  have  watched  this  thing  done  to 
perfection.  Several  men  and  women  sit  around  a 
tomb,  on  mats  spread  out  for  the  occasion.  One  aft- 
er another  gets  the  spirit,  the  dhooning  spirit,  and 
when  they  get  it  properly,  there  is  a lively  time. 

They  wail  and  groan  and  shout,  and  writhe  and 
twist  and  bob  their  heads  up  and  down  in  a most 
rapid  manner.  Their  cry  often  runs  about  like  this, 
“ O mother  let  me  go.  Come  now  and  let  me  go. 
I can’t  wait  any  longer.  O come  and  set  me  free. 
A\’hy  do  you  keep  me  bound  here  ? O mother  let 
me  go.” 

Hearing  this  I asked  who  the  mother  was,  and  if 
their  mother  could  not  be  persuaded  to  let  them  go. 
To  which  the  answer  was  that  the  spirit  of  the  de- 
parted was  the  mother  and  in  them  was  calling  for 
freedom.  “ But,”  I asked,  “ is  there  no  other  way  by 
which  the  spirit  could  be  freed  than  this  ? ” 


THE  MAHOMEDAXS. 


93 


“ Be  not  deceived;  God  is  not  mocked.” — Gal.  6:  7. 

“ Yes,  if  we  would  pour  water  around  the  tomb 
seven  times,  then  the  spirit  would  be  free.” 

“ Well,”  said  I,  “ I think  I should  prefer  the  wa- 
ter way.” 

But  they  kept  on.  A professional  gambler  was  sit- 
ting near.  He  began  to  roll  his  eyes  about  and  look 
wild  and  scared.  Perhaps  he  would  prefer  to  spell 
it  sacred.  Wdth  many  people  the  words  scared  and 
sacred  are  closely  allied.  I rejoice  that  I have  not 
found  it  so.  And  then  he  got  it.  Oh,  me ! sitting  on 
the  ground  close  to  the  tomb  he  bobbed  his  poor  head 

up  and  down  till  we 
almost  thought  his 
neck  would  break. 
Elocution  classes 
take  long  inhalations, 
and  then  suddenly 
expel  the  breath  with 
a loud  ” ha.”  But 
he  could  beat  a whole 
elocution  class. 
Presently  he  got 
through,  and  sitting 
erect,  he  wiped  the 
great  beads  of  per- 
spiration from  his 
brow  with  his  index 
finger.  We  hoped 
since  he  had  got  it  so 
thoroughly  that  it 


“ A woman  got  it.” 


94 


INDIA  ; A PROBLEM. 


“ No  crime  is  to  be  charged  on  the  prophet,  as  to  what  God  hath  allowed 
him.” — Koran  33:  38. 

might  change  his  life  somehow,  but  he  continued  the 
same  gambler  as  before. 

A woman  got  it.  The  others  caught  her  cjuickly  and 
took  her  bangles  off,  for  they  were  glass,  and  might 
not  fare  well  if  she  should  continue  long.  And  it  was 
well  they  did  so,  for  she  jumped  and  rolled  and  went 
on  as  if  she  were  out  of  her  mind.  A lien  we  went 
home  from  this  exhibition  of  religion,  and  thought  it 
all  over  we  were  perplexed.  These  people  seemed 
desperately  in  earnest.  Some  called  it  all  a humbug. 
Others  laughed  and  talked  as  the  thing  was  carried 
on  before  them.  And  others  certainly  “ had  a peculiar 
feeling,”  and  thought  there  was  something  in  it.  On 
general  principles  we  withhold  too  harsh  criticisms  in 
such  a matter,  though  we  are  far  from  believing  in 
any  such  performance. 

I have  known  an  evil  spirit  to  be  in  a house,  that  is, 
I knew  the  people  said  it  was  there.  I went  with 
others  to  see  it.  We  sat  late  in  the  night  and  long  in 
the  day,  but  somehow,  it  would  never  appear  Avhen 
we  were  there,  but  before  we  bad  come  and  after  we 
had  gone  it  would  perform  its  pranks.  Finally,  a IMa- 
homedan  was  called  to  burn  salt  in  the  house,  say 
words,  and  thus  exorcise  the  evil  spirit. 

At  the  mention  of  the  name  of  iMahomed,  especially 
in  writing,  they  usually  add  a parenthetical  clause, 
" On  whom  be  peace,”  or  words  similar.  And  they 
have  their  feasts  and  fasts  according  to  their  own  man- 
ner. During  the  whole  of  the  month  of  Ramzan  they 
fast,  and  the  way  they  do  it  is  not  to  eat  any  food  dur- 


THE  M A HO  M EDA  NS. 


95 


“ I have  given  you  an  e.xample,  that  ye  should  do  as  I have  done  to 
you.” — John  13:  15. 

ing  the  time  tlie  sun  is  up.  But  when  the  sun  goes 
down,  and  just  before  it  rises  they  make  up  for  lost 
time.  This  is  according  to  their  scriptures. 

Christians  are  charged  with  religious  persecution. 
But  whenever  a professed  Christian  did  persecute,  he 
did  it  contrary  to  the  teachings  of  the  Bible,  but 
when  Alahomedans  persecute  it  is  in  accordance  with 
the  teaching  of  the  Koran.  They  have  unity  of  which 
they  boast,  but  they  are  more  seriously  divided  than 
Christians.  The  divisions  of  Sunni  and  Shiah  will 
not  Intermarry,  nor  eat  together,  nor  worship  in  the 
same  mosque.  There  are  divisions  among  them  more 
numerous  than  infidels  generally  know,  and  each  set 
thinks  all  others  will  go  to  hell.  Kon-Mahomedans 
are  called  infidels. 

Each  male  child  is  circumcised  when  it  is  small. 
Once  in  his  life  every  INIahomedan  aspires  to  make  a 
pilgrimage  to  Mecca,  the  holy  city.  After  death,  as 
the  corpse  is  borne  away  upon  their  shoulders,  the 
crowd  repeats  constantly  the  La-ilaha.  The  leader 
calls  out  the  cry,  the  whole  party  responds  in  unison. 
All  take  turns  time  and  again  as  they  go  along,  in 
helping  to  bear  the  corpse.  The  grave  is  dug  to  a 
proper  depth,  then  abruptly  made  narrow,  leaving  on 
both  sides  a little  offset.  The  body  is  placed  in  the 
grave  without  a coffin,  into  this  narrow  place,  some 
small  boards  are  laid  crosswise  over  the  body,  resting 
however  on  the  offset,  and  the  earth  is  filled  in. 

Death  has  no  terrors  for  the  IMahomedan,  but  at  the 
mention  of  the  judgment  he  quails.  He  expects  to 


96 


INDIA  ; A PROBLEM. 


“ Good  tidings  of  an  apostle  who  shall  come  after  me,  and  whose  name 
shall  be  Ahmed.” — Koran  6i : 6. 

go  to  heaven  by  virtue  of  his  being  a Alahomedan, 
whether  good  or  bad,  but  there  is  a fear  that  some 
of  tliem  may  have  to  spend  much  time  in  hell  first  be- 
fore they  can  go  to  heaven.  They  all  believe  in  a fu- 
ture life.  After  the  resurrection  every  Mahomedan 
expects  to  try  to  cross  the  bridge  “ finer  than  a hair 
and  sharper  than  a sword,’’  and  if  he  fall  down  into 
the  hell  below,  he  still  hopes  to  get  out  later.  Heaven 
and  hell  are  both  eternal,  and  each  has  seven  degrees. 

They  believe  in  a multitude  of  angels,  in  a hun- 
dred and  forty-four  thousand  prophets,  in  iMoses  and 
the  books  of  Moses,  and  in  a way  they  believe  in 
Jesus  and  the  apostles  too.  As  to  the  prophets,  they 
argue  that  no  prophet  could  sin,  that  God  would 
not  let  them  sin.  And  if  one  points  out  to  them 
the  sin  of  one  or  another  of  the  projihets,  they  would 
rather  say  that  the  Book  was  erratic  than  to  admit 
that  the  prophet  was. 

One  most  inexcusable  error  into  which  they  have 
fallen  is  that  of  the  construction  of  the  word  para- 
clete, in  the  Xew  Testament.  Instead  of  the  Greek 
paracletos,  they  insist  on  pcrichitos,  which  in  mean- 
ing comes  to  be  quite  a different  thing.  And  in 
order  to  hide  their  baseness  in  changing  the  orig- 
inal word,  they  charge  Christians  with  the  sin  of 
changing  the  Word  from  the  original.  Pcriclufos 
they  assign  as  meaning  Ahmed,  and  so  they  make 
out  the  case  that  Jesus,  as  recorded  in  John's  Gospel, 
said  that  He  would  send  Mahomed  to  guide  his  peo- 
ple into  all  truth.  Reason  and  evidence  usually  count 


THE  ilAHOMEDANS. 


97 


“To  obey  is  better  than  sacrifice.” — i Sam.  15:  22. 

for  nothing  when  a man  has  previously  made  up 
his  mind  as  to  how  a thing  is  or  ought  to  be. 

Another  surprising  thing  is  the  way  in  which  Je- 
sus is  disposed  of  among  them.  Of  course  the  less 
educated  believe  these  things,  having  no  way  to  ap- 
ply the  test.  The  story  goes  that  when  Jesus  and 
the  twelve  went  into  a certain  house,  the  Jews  were 
after  Him  to  kill  Him.  Gabriel  came  down  through 
the  roof  and  carried  Jesus  up  out  of  the  place  to 
heaven  that  he  might  not  be  caught.  Then  when  the 
Jews  came  into  the  house  they  could  not  find  Him. 
But  God  changed  the  king  of  this  crowd  of  ruffians 
so  that  he  looked  like  Jesus,  and  the  Jews  seized 
him  and  took  him  out  and  killed  him.  He,  however, 
all  the  time  insisted  that  he  was  not  Jesus,  but-  was 
their  own  leader  Shuvugh.  After  Shuyugh  was  cru- 
cified. that  is  after  they  thought  they  had  killed  Je- 
sus. the  question  arose  as  to  where  Shuyugh  had 
got  to.  Then  it  was  a matter  of  general  doubt,  for, 
said  they,  "If  this  were  Jesus,  where  is  Shuvugh? 
And  if  it  were  Shuyugh,  then  where  is  Jesus?” 

There  are  a number  of  such  fables,  all  disposing 
of  Jesus  without  the  atoning  death,  and  without  the 
resurrection. 

Mahomedar.ism  is  to-day  a missionary  religion, 
sending  out  its  emissaries  here  and  there  to  spread 
the  religion.  It  is  the  only  non-Christian  religion 
that  makes  converts  at  all.  And  it  is  the  bitterest 
of  all  against  Christianity.  Here  is  the  old  truth 
over  again.  A man  with  some  of  the  truth,  and  yet 


98 


INDIA  ; A PROBLEM. 


“ O true  believers,  let  not  the  one  of  you  speak  ill  of  another  in  his 
absence.” — Koran  49:  12. 


not  all  of  it,  is  the  very  hardest  to  lead  to  conver- 
sion. x-\nd  again,  those  who  are  nearest  alike,  when 
there  is  a difference,  often  oppose  each  other  most. 

Now  the  problem  is  to  get  these  people,  who  have 
so  much  of  the  truth  in  theory,  and  who  it  seems 

ought  to  be  in  sym- 
path}'  with  all 
Christian  reform 
movements,  y e t 
who  are  so  persist- 
ently and  doggedly 
opposed  to  all 
Christian  effort, — 
the  problem  is  to  get 
them  to  accept  the 
whole  of  the  truth 
of  God. 

Stubbornness  is  a 
splendid  character- 
istic when  once  it  is 
mellowed  by  the 
influences  of  godli- 
ness, for  then  it  be- 
comes  firmness, 

“ Ought  to  be  in  sympathy.”  withoUt  wlfich  We 

have  only  weakness. 
And  the  Maliomedan,  when  he  comes  to  see  the  Lord 
Jesus  as  his  Savior,  becomes  at  once  the  firmest  and 
strongest  and  best  kind  of  a child  of  righteousness. 
They  make  good  leaders  and  organizers.  The  cases 


THE  MAHOMEDANS. 


99 


“ Speak  evil  of  no  man.” — Titus  3:  2. 

of  this  kind  are  not  a few.  Let  us  hope  for  them 
that  God  most  high  will  be  merciful,  and  lead  them 
to  the  true  knowledge  of  heavenly  things,  and  give 
them  wisdom  from  on  high,  and  make  them  accord- 
ing to  their  capability  a glorious  people  for  flimself. 


THE  HINDOOS. 


Chapter  Seven. 


“ Know  that  I (Krishna),  though  actionless  and 
inexhaustible,  am  the  author  of  the 
castes.” — Chagavad  Gita  4:  13. 

INDOOS,  Hindoos,  Hindoos.  All 
over  India  four  of  every  five  men 
you  meet  are  Hindoos.  These  will 
not  all  answer  to  one  description 
however,  for  between  the  Panjabi 
of  North  India  and  the  Tamili  of 
South  India  there  is  more  difference 
than  there  is  between  an  Englishman 
and  an  Italian.  Between  a Bengali 
baboo  and  a iMalayali  there  is  more 
difference  than  there  is  between  a 
Scandinavian  and  a Portuguese. 

Indeed  there  is  more  in  common 
between  the  average  Hindoo  and 
the  average  iMahomedan  than  there 
is  between  the  two  extremes  of  Hin- 
dooism.  And  the  Hindoo  and  the 
Mahomedan  are  usually  opposites. 

Their  different  religious  ideas  are  in 
frequent  war  with  each  other.  In 
theory,  however,  every  one  regards 
the  other  as  a bind  of  stepbrother. 

In  fact,  it  is  every  fellow  for  him- 
self. Hindooism,  religion,  salva- 


“ Of  Xorth  India.” 


100 


THE  HINDOOS. 


lOI 


“Impossible  for  God  to  lie.” — Heb.  6;  i8. 

tion,  life.  God, — on 
the  meaning  of  such 
terms  as  these  it  is 
difficult  to  find  two 
learned  Hindoo  pun- 
dits who  would  agree. 

In  practice  there  is 
little  freedom.  Ev- 
ery one  must  follow 
his  own  caste,  wheth- 
er he  has  faith  in  it  or 
not,  for  caste  rules 
the  Hindoo  world,  not 
God.  This  caste  sys- 
tem strikes  one  first, 
last  and  all  the  time 
as  foolish,  arbitrary,  and  exceedingly  heathenish. 

Brahmins,  the  priest  class  are  supposed  to  have 
sprung  from  the  mouth  of  Brahm,  the  great  creator. 
Kshatrias,  the  warrior  class,  are  supposed  to  have 
sprung  from  the  shoulders  of  Brahm  the  great  cre- 
ator. Vaisyas,  the  merchant  class,  are  supposed  to 
have  sprung  from  the  thighs  of  Brahm  the  great  cre- 
ator. And  the  Sudras,  the  laboring  classes,  are  sup- 
posed to  have  sprung  from  the  feet  of  Brahm  the 
great  creator.  Then  in  addition  to  these  there  are 
large  numbers,  who  are  not  in  any  of  the  four  great 
castes,  called  out-castes,  or  pariahs. 

This  caste  division  as  we  know  it,  and  as  it  is 
given  in  the  books,  is  known  only  among  the  higher 
castes  and  those  who  have  been  to  school  long  enough 


“ Of  South  India.” 


102 


ixdia;  a problem. 


“ Even  if  an  evil  person  worship  me  and  no  other,  he  must  certainly  be 
deemed  good.” — Bhagavad  Gita  i8:  71. 

to  Study  history.  The  caste  subdivisions  are  so  nu- 
merous and  so  prominent  that  the  majority  of  the 
people  can  not  tell  to  which  of  these  four  great  di- 
visions they  belong.  Ask  a mochi  (shoemaker)  if  he 


“ Brahmins.” 


is  a Sudra.  He’ll  say,  “ No,  sahib.  I’m  a mochi.  Did 
sahib  not  know  I was  a mochi?  ” Ask  a derzi  (tailor) 
if  he  is  a Sudra.  He'll  say,  “Xo,  sahib.  I’m  a derzi. 
Did  sahib  not  know  that  I was  a derzi  ? ” Ask  a 
kumbar  (potter)  if  he  is  a Sudra.  He’ll  say,  “No, 
sahib,  I’m  not  a Sudra.  I’m  a kumbar.  Did  you 
not  know?’’  Ask  a koli  (one  caste  of  farmers)  if 
he  is  a Sudra.  He’ll  answer,  “ Xo,  sahib.  I’m  no 
Sudra.  I’m  a koli.  Did  sahib  not  know  I was  a 
koli  ? ’’  And  so  on  we  find  it  among  the  common 


THE  HINDOOS. 


103 


“And  a little  child  shall  lead  them.” — Isa  11:  6. 

people.  They  know  only  the  name  of  their  caste, 
as  they  must  follow  its  particular  customs,  keep  up 
its  superstitions,  and  abide  by  its  dicta.  But  the 
Brahmins  know  they  are  Brahmins  though,  and  all 
others  know  it  too. 

One  of  the  most  common  ques- 
tions in  India  is,  “ Who  are  you  ? ” 
meaning  “What  is  your  caste?” 
No  one  answers  that  question  by 
giving  his  name.  But  he  gives  his 
caste.  Herein  is  a difference.  Ask 
my  five-year-old  little  son  who  he  is 
and  he’ll  say,  “ I’m  Emmert  Sto- 
ver.” But  ask  the  highest  and  the 
oldest  in  India  who  he  is  and  he’ll 
say,  “ I’m  a Brahmin.”  The  first 
implies  something,  somebody,  one. 
The  second  implies  nobody  in  par- 
ticular, anybody  in  general,  a frac- 
tion of  a party. 

Caste  cripples  the  natural  laws  that  govern  healthy 
society.  For  instance,  caste  generally  counts  more 
than  merit.  An  office  in  the  gift  of  a Brahmin  will 
be  given  to  a Brahmin  candidate  if  at  all  possible, 
even  though  a Sudra  candidate  may  be  doubly  well 
qualified  to  fill  the  office.  And  if  a low  caste  man 
has  some  favor  to  bestow,  he  is  sure  to  give  it  to 
one  of  his  own  caste. 

An  educated  man  would  rather  marry  an  ignorant 
girl  of  his  own  caste  than  a bright,  intelligent,  re- 


104 


INDIA  ; A PROBLEM. 


“ He  that  readeth  this  sacred,  sin-destroying  history  of  Rama,  becometh 
cleansed  from  all  sin.” — Ramayana  i : i : end. 

ligiously-inclined  girl  of  a lower  caste.  Why?  His 
religion  demands  it  of  him. 

I was  with  a Hindoo  boy  one  day,  when  we  met 

a man  of  the  low- 
est caste.  I pur- 
posely touched  the 
low-caste  man  in 
a friendly  way, 
knowing  he  would 
appreciate  it.  The 
lad  kept  his  dis- 
tance for  aMittle 
while,  then  half 
shyly  yet  confid- 
ingly said  to  me, 
" Your  religion  is 
dift'erent.  But  if 
I should  touch 
that  man  it  would 
make  me  v'omit.” 
And  that  poor  fel- 
low knew  ever  so 
much  more  than 
the  boy,  and  had  a 
deal  more  sense 
too,  but  the  boy 
was  of  higher  caste.  And  the  boy  would  not  speak 
to  the  man  except  to  grumble  at  him. 

Some  years  ago  I had  several  laborers  at  work  on 
pur  cook-house.  A cook-house  in  India  is  built  sepa- 


“ Fm  a Brahmin.’* 


THE  HINDOOS. 


IO.S 


“He  that  is  without  sin,  let  him  first  cast  a stone.” — John  8:  7. 

rate  like  a country  wash-house  in  America.  Some 
others  of  the  caste  came  along  the  road,  and  called 
over  the  fence,  “Say,  how  is  this?” 

“How  is  what?”  the  laborers  replied. 

“ Tliese  people  have  low  caste  servants,  haven’t 
they?  Your  work  here  brings  you  into  contact  with 
them.  You  must  be  breaking  caste!”  And  with 
that  they  all  stopped  work  and  went  out  on  the  road, 
and  there  discussed  the  matter  loudly  for  half  an 
hour  until  I came  and  helped  them  to  a conclusion. 

The  idea  of  caste  is  ruinous  to  true  religious  life. 
Those  laborers  could  fuss  and  quarrel  and  lie  and 
steal  and  use  slang  and  work  carelessly,  but  no  one 
of  the  caste  would  think  to  interfere.  Perhaps  there 
was  wanting  one  to  throw  the  first  stone.  But  when 
there  was  a possibility  of  touching  a low  caste  servant, 
then  the  caste  would  rise  in  horror  lest  religion  should 
be  defiled ! 

Be  it  said  to  their  credit,  Hindoos  generally  are 
not  supposed  to  touch  liquor.  Yet  if  one  does  take 
to  drink,  his  better  friends  feel  truly  sorry,  of  course, 
but  the  caste  does  nothing. 

If  a man  marries  two  wives,  or  is  guilt v of  living 
in  adultery,  the  caste  takes  no  action  to  help  him 
get  out  of  his  sin.  If  perchance  there  is  even  a mur- 
der, the  caste  does  not  try  to  bring  the  guilty  one 
to  justice.  If  a widow  be  gudty  of  abortion,  caste 
grins  and  winks,  wondering  what  she’ll  do  next.  But 
if  she  re-marries,  both  she  and  her  husband  are  ousted 
and  tormented  and  hated  as  long  as  they  live. 


io6 


INDIA;  A PROBLEM. 


“ The  soul,  which  is  the  size  of  a thumb,  dwells  in  the  middle  of  the 
body.” — Katha  Upanishad  4:  12. 

It  is  said  that  “ caste  is  more  po- 
tent in  its  secret  persecutions  than 
was  the  inquisition  of  Spain.”  ^ If  a 
man  drink  water  or  eat  food  from  the 
hands  of  a lower  caste  Hindoo  or  from 
the  hands  of  any  one  not  a Hindoo 
then  the  caste  shows  itself.  The  man 
who  has  dared  to  offend  thus  is  fined 
and  purified.  A caste  conclave  is  held 
to  determine  the  extent  of  his  punishment.  The  mon- 
ey of  the  fine  is  generally  spent  in  a caste  jollifica- 
tion. For  purification,  they  give  a specially  prepared 
pill,  which  the  priests  make,  the  ingredients  of  which 
are  the  milk,  ghee,  curds,  urine  and  dung  of  a cow ! 
Then  he  is  purified  from  the  contaminating  touch. 
W hen  he  gives  the  fine  and  takes  the  pill,  the  of- 
fender receives  pardon  for  his  sin ! The  fine  is 
sometimes  omitted ! 

Young  men  going  to  England  for  university  work, 
graduate,  come  back  to  India,  and  take  the  pill. 
This  university  man  may  have  his  trunk  full  of 
theses  upon  the  freedom  of  the  will,  or  the  elevation 
of  woman,  but  when  he  is  surrounded  by  his  old 
life,  he  has  to  give  in.  He  yields  to  the  inevitable. 
If  one  who  has  become  a Christian  turns  back  to 
wallow  again  in  the  mire  from  which  he  had  been 
washed,  he  takes  his  pill.  They  may  take  a drink  of 
liquor  with  a foreigner  who  drinks,  and  tip  glasses, 
but  to  take  a drink  of  water  with  the  same  man 


“ Malabari.” 


^ Malabari. 


THE  HINDOOS. 


107 


“The  fear  of  the  Lord  is  a fountain  of  life.” — Prov.  14:  27. 

means  to  take  the  pill  afterward, — if  the  caste  lind 
it  out. 

From  Brahmin  to  Sudra,  all  apply  the  purilication 
pill  if  one  eat  bread  or  drink  water  that  a non-Fiin- 
doo  has  touched.  And  those  lower  than  Sudras 
apply  the  pill  to  those  who  break  even  their  low- 
caste  rules.  And  the  out-castes  are  sometimes  more 
zealous  in  keeping  up  their  feint  at  caste  than  are 
many  of  those  within  the  four  great  castes.  The 
lower  imitate  the  higher  always,  and  caste  is  the 
ruling  power. 

I well  remember  a poor  fellow  several  years  ago 
coming  and  asking  for  food.  I said,  “ Of  course, 
as  long  as  we  have  food,  we  will  share  it  with 
those  who  have  not.  Fll  bring  bread.  Will  you 
eat  bread  ? ” 

He  said,  “ Xo,  sahib.  How  can  I eat  bread?” 

"Can’t  eat  bread?  Are  you  that  far  gone^  ’ f 
said. 

" Sahib,  Fm  a kumbarf potter).  It’s  your  bread 
I can't  eat.” 

“ So,  a question  of  caste  is  it  ? Look  here.  Who 
is  the  higher  caste,  a kumbar  or  a sahib  ? ” 

He  answered,  “ Sahib,  you  are  much  the  higher.” 

“ Then,”  said  I,  “ as  the  lower  eat  from  the  hands  of 
the  higher,  I think  if  you  are  really  hungry,  you  can 
eat  the  bread  I bring.”  I gave  him  some  nice  fresh 
bread.  He  took  it,  and  would  have  put  it  into  his 
pocket,  when  I suggested,  “ Say  now,  that's  good 
bread.  If  you  put  it  in  your  pocket  you’ll  never  eat 
it.  Give  me  a bite.  Fll  help  you  to  get  started.” 


io8 


INDIA  ; A PROBLEM. 


“ That  same  skin  which  belongs  to  the  cow  was  originally  on  man.” — 
Satapatha  Brahmana  3:  i:  2:  16. 

Then  I broke  a piece  off  with  my  fingers  and  ate  it. 
He  ate  the  rest.  I am  sure  it  was  the  best  bread 
he  ever  ate.  I gave  him  some  uncooked  rice  besides, 
and  he  went  away. 

About  a week  had  passed  when  he  came  again 
asking  for  uncooked  rice.  I said,  “And  bread?” 

“ Xo,  sahib,  no  more  bread.” 

“Why?  Did  the  bread  I gave  you  not  digest?” 
“ Sahib,  the  caste  found  it  out.” 

“ Yes,  then  what?” 

“ Why,  sahib,  they  got  together  in  solemn  assem- 
bly .md  decided  that  my  offense  was  grave,  and  they 
fined  me  a week's  wages,  and  made  me  take  the  pill. 
Sahib,  I don’t  want  any  more  bread.” 

“But  wasn't  it  good  bread?”  I insisted. 

“ Yes,  sahib,  but  it’s  not  according  to  my  religion.” 
And  after  that  I often  gave  him  uncooked  rice,  and 
we  had  many  a friendly  talk  about  the  exceeding 
foolishness  of  caste  rule. 

Caste  knocks  all  the  independence  out  of  some  men, 
and  makes  others  inexcusably  overbearing  and 
proud.  I was  surprised  one  day  to  see  that  fact  so 
well  illustrated.  A low  caste  man  came  in  his  own 
bullock  cart  to  sell  me  some  lime.  I told  my  head- 
carpenter,  a Sudra,  to  go  with  the  man  to  see  the 
lime  and  measure  how  much  it  was.  It  was  near- 
ing the  middle  of  the  day,  it  was  rather  hot,  and 
I was  otherwise  engaged,  else  I might  have  gone 
myself.  We  were  building  and  needed  the  lime.  No 
sooner  than  I had  told  the  carpenter  to  go,  I saw 


THE  HINDOOS. 


log 


“Folly  is  joy  to  him  that  is  destitute  of  wisdom.” — Prov.  15:  21. 

the  circumstances.  I thought,  I’ll  see  how  this  caste 
problem  solves  itself.  The  owner  of  the  lime  was 
sitting  in  his  eart.  The  two  men  looked  at  each 
other  for  a moment,  and  then  the  carpenter  said, 
‘'Out,”  and  m o- 
tioned  to  the  other 
man  that  he  could 
walk  at  a little  dis- 
tance behind.  The 
m a n crawled  out 
from  the  cart,  the 
carpenter  climbed  in 
and  drove  off,  the 
owner  walking  on 
behind.  And  so  they 
continued  three  miles 
to  his  house,  the  one 
behind  never  daring 
to  touch  the  cart 
with  his  finger.  Why  would  he  do  it  ? He  wanted  to 
sell  t’ne  lime.  But  why  submit  to  the  indignity  of  it? 
He  has  been  accustomed  to  that  kind  of  thing  for 
centuries.  I have  said  in  telling  this  story  that  the 
Czar  of  all  the  Russias  could  not  do  that  with  an  Amer- 
ican, neither  would  he  have  the  impudence  to  want  to. 

A certain  European  was  riding  third  class  in  a rail- 
way train  from  Ahmadebad  to  Bombay.  He  was 
minding  his  own  business  until  his  attention  was  called 
by  unusually  loud  talking  further  down  the  car.  It 
was  a Brahmin.  There  was  a man  of  darker  com- 
plexion, less  intelligent  expression,  and  poorer  look- 


no 


INDIA;  A PROBLEM. 


“A  Brahmin’s  weapon  is  speech.” — Laws  of  Manu  ii:  31. 

ing,  who  sat  near  him.  He  had  not  noticed  this 
poor  man  before.  Each  pair  of  seats  is  intended  to 
carry  ten  persons  in  third  class.  The  Brahmin  roared, 
“ \Mio  are  your”  to  which  the  otlier  made  no  reply. 
He  had  been  roared  at  before.  He  took  it  patiently, 
surprisingly  so.  Again,  in  tones  louder  than  the  noise 
of  the  running  train,  louder  than  the  talk  of  a car  full  of 
people,  again  the  Brahmin  demanded,  '‘Who  are  you?” 
But  the  other  looked  down  and  answered  not  a word. 
Again  the  Brahmin  thundered,  “Who  are  you?” 
And  this  time  the  man  replied,  “ I’m  a Christi.” 
“ Wdiat’s  that?  \Mio  can  tell?  You  lie!  You're 
a low  caste  Dherd ! I know  you.  How  dare  you 
sit  here  where  I am!  Up!  Out!  Look,  men,  here’s 
a Dherd  sitting  right  among  us.”  And  his  eyes 
flashed  fire  as  he  looked  around  over  the  other  pas- 
sengers seeking  sympathy. 

Presently  the  poor  man  ventured  a reply.  ” Where 
should  I go?  Where  can  I go?  I’ve  got  a ticket.” 
“ How  dare  you  ask  me  where  to  go!  Would  you 
make  me  your  servant?  Out  of  here  quick!  How 
far  are  you  going,  Dherd  ? ” 

“ I’m  going  to  Baroda,”  he  replied  in  an  apologetic 
way. 

Out  of  here ! Go  anywhere ! Don’t  ask  me 
where  to  go ! Only  go  ! ” 

Then  another  spoke  up  and  said  ironically,  “ Broth- 
er, if  the  company  in  third  class  don’t  suit  you,  bet- 
ter buy  a first-class  ticket  and  go  over  there.  You 
will  find  select  company  over  there.” 


THE  HINDOOS. 


Ill 


“A  soft  answer  turneth  away  wrath.” — Prov.  15:  i. 

“But  he’s  a Dherd  ! Jao  ^ you  Dherd  ! ” 

“Where  sliall  I go?” 

“ Go  over  tliere  and  sit  among  those  Mahomedans, 
if  you  like.  Go  anywhere.  Only  go!  JAO  ! J AO  1 ” 

By  this  time  the  poor  fellow  arose  and  began  to 
climb  over  several  seats  to  crowd  himself  in  among 
the  INIahomedans.  Now  it  so  happens  that  the  Ma- 
homedans are  not  the  meekest  people  on  eartli  either. 
And  as  he  came  nearer  to  those  people  their  ire  rose 
higher,  and  they  began  to  give  him  a volley  of  words 
and  directed  him  to  go  back. 

The  Brahmin  yelled,  “ Don’t  you  dare  come  back 
here ! ” 

The  jMahomedans  insisted,  “ Not  another  step  this 
way.  Go  back  ! ” 

And  the  poor  fellow  stood  halting  between  the  two 
fires,  scorching  on  both  sides. 

At  this  the  one  European  in  the  car  arose,  got  up 
on  the  seat  with  his  feet  and  shouted,  “ Christi,  hey 
there,  Christi ! ” 

Everybody  in  the  car  turned  around  and  looked. 
He  continued : 

“ Christi,  you  go  back  to  where  you  were  and  you 
sit  down  there.  And  if  any  man  has  a word  to  say, 
let  him  come  over  here  and  say  it  to  me.”  There 
was  a murmur  of  approval,  and  that  was  the  end 
of  the  whole  trouble. 

There  is  almost  no  end  of  castes.  There  are  more 
than  150  castes  of  Brahmins,  and  the  census  man 
for  all  India  says  that  the  whole  number  of  caste 


’ Begone. 


II2 


INDIA  ; A PROBLEM. 


“ A Brahmin  should  carefully  avoid  agriculture,  which  causes  great 
pain.” — Laws  of  Manu  to:  8a. 

divisions  and  subdivisions  is  upwards  of  19.000.  And 
there  are  more  than  twenty  dififerent  castes  among 
the  out-castes.  One  would  think  that  these  out- 
castes  would  feel  a degree  of  sympathy  for  each  other. 
But  it  is  not  so.  The  out-caste  is  just  as  hard  as 
anybody  on  those  out-castes  whose  caste  is  lower  than 
his  own. 

For  instance,  when  an  animal  dies  a caste  man 
won’t  touch  it.  A low  caste  man,  a 
Dherd,  is  called  to  remove  the  thing. 
He  does  so,  and  skins  the  animal  and 
eats  the  flesh.  Then  taking  the  hide 
on  his  head  he  delivers  it  to  the  tan- 
ner, who  by  caste  is  lower  than  the 
other.  And  the  man  who  brings  the 
hide  won't  touch  the  man  who  is  so 
low  as  to  tan  hides  ! And  the  tanner  in 
turn  will  not  touch  the  man  who  does 
the  general  scavenger  work  around 
about  town  ! Every  one  avoids  some 
other,  “ every  one  but  the  last  one !” 
They  are  initiated  into  the  caste  be- 
fore they  know  much  about  it.  It  is 
not  a matter  of  faith  and  choice,  as  with  Christians. 
Early  the  boy  has  a sacred  string  put  on  him  by  the 
familv  priest,  and  after  the  string  ceremony  he  is 
counted  a member  of  the  caste.  There  is  no  special 
time  for  this,  and  often  when  there  are  several  boys 
in  the  family,  the  string  is  put  on  two  little  fellows 
at  the  same  time.  The  various  castes  have  different 


TIic  sti'iiig  is  put  on  two  little  fellows  at  tlie  same  time.’’ 


INDIA  ; A PROBLEM. 


II4 

“ The  gods  talk  only  to  the  upper  caste.” — Satapatha  Brahmana 
11;  4:  4:  I. 

String  ceremonies,  but  after  the  string  a Brahmin  is 
called  “ twice-born.” 

Low  castes  have  shades  of  ceremonies  too,  for  what- 
ever caste  a man  has,  that  is  his  religion  so  to  speak, 
and  he  is  proud  of  it.  I think  an  out-caste  man  has 
as  much  pride  in  his  caste  as  a Brahmin,  only  he  has 
no  opportunity  to  show  it.  A funny  story  in  point 
is  sometimes  told.  A hungi  guru  (scavenger  priest) 
came  to  another  bungi’s  house.  Bungi  is  perhaps  the 
lowest  caste  in  all  Gujerat.  The  first  said  in  greet- 
ing the  other,  “ Come  m,  sit  down,  how  honored  I 
am  to  have  one  such  big  bungi  come  to  my  humble 
hut.”  The  other  replied,  “ Do  not  speak  so.  I am 
only  one  very  poor  bungi.  God  is  the  one  big  Bungi.” 

The  average  ” gentle  Hindoo  ” is  much  too  proud 
for  his  own  good.  Dignity  is  a great  word  with  him, 
but  not  the  dignity  of  labor.  The  Bengali  student 
wants  a servant  to  carry  the  book  home  for  him 
he  wins  as  a prize  on  Commencement  day.  The 
Gujerati  would  not  think  of  going  down  town  without 
his  turban  on,  though  he  wears  a more  comfortable 
hat  around  about  the  house  all  day.  Boys  fight  if 
one  calls  the  other  an  ass. 

The  Stover  Manufacturing  Company,  of  Freeport, 
111.,  presented  us  a wind-mill  for  the  orphanage.  I 
had  need  for  a small  iron  rod  in  putting  the  pump 
together,  and  went  to  the  bazaar  to  get  it.  I put 
the  rod  on  my  shoulder  and  was  coming  home.  But 
on  my  way  home  no  less  than  a half  dozen  of  my 


THE  HINDOOS. 


“For  there  is  no  respect  of  persons  with  God.” — Rom.  2:  ii. 


Hindoo  friends  called  to  me  in  derision  as  I walked 
along  the  street : 

“ Ur-ra  sahib,  what  will  you  be  doing  next?” 

“I  say,  can’t  you  afford  a pice  for  a coolie?" 

” You  ought  not  to  do  that.” 

” That  kind  of  work  is  not  worthy  a man  of  your 
standing.” 

“ Sahib,  stop  and  think  how  that  looks.” 

‘‘If  all  did  like  you,  the  poor  coolies  would  starve, 


You  employ  a man-servant  as  cook.  He  brings 
the  dailv  supplies  from  the  bazaar,  but  he  wants  an- 
other man  to  carry  them  for  him.  The  carpenter  re- 
quires another  man  to  sit  at  the  other  end  of  his  saw 
or  plane,  and  pull.  Native  saws 


the  brick  and  hand  them  to  him.  ”7" 

A man  walks  along  the  road,  his 

wife  walks  behind  her  lord  carrying  the  burden. 

Some  missionaries  were  in  a village,  and  on  be- 
ing asked  for  their  advice,  were  talking  of  what  was 
best  to  do  in  a case  where  a man  had  fallen  into 
adultery  with  his  sister.  The  sister  overheard  and 
called  out,  “ Don't  you  mention  my  name,”  implving 
a fear  lest  her  good  name  would  be  spoiled  by  mis- 
sionary use  of  it. 

Two  neighbors  were  just  a little  doubtful  of  each 
other.  One  sitting  in  his  house  sang  loudly  and  long. 
The  other  went  to  the  back  door  of  his  house  and 


not?” 


and  planes  are  made  accordingly, 
with  a handle  at  each  end.  A ma- 
son wants  another  man  to  pick  up 


ii6 


INDIA  ; A PROBLEM. 


“ He  must  not  step  over  a rope  to  which  a calf  is  tied.” — Institutes  of 
Vishnu  63:  42. 

spit.  Then  there  was  a general  quarrel.  The  one 
said : “ You  sang  to  annoy  me.  You  can’t  sing  any- 
how.” The  other  said ; “ You  spit  to  insult  me.  Why 
should  you  spit  when  I sing  ? ” 

.And  the  women.  Every  woman  wants  to  appear 
full  jeweled.  Her  ornaments  may  be  gold,  or  silver, 
or  glass,  or  they  may  be  brass  worth 
about  five  cents  each,  or  they  may 
be  of  wood,  worth  about  a cent 
apiece.  But  she  must  have  them. 
Hindoo  women  have  an  inordinate 
passion  for  jewelry.  Alany  a wom- 
an begs  with  rings  on  her  arms  and 
legs.  Alany  a mother  puts  a string 
and  tassel,  or  a string  and  little 
bunch  of  bells  on  the  child  several 
years  before  she  thinks  of  clothes 
for  it.  The  value  of  jewels  in  the 
country  is  estimated  at  $700,000,- 
000,  which  at  twelve  per  cent 
interest  would  pay  all  the  land 
revenue ! 

To  gratify  her  pride  the  Hindoo 
woman  puts  rings  in  all  parts  of 
her  ears,  in  her  nose,  on  her  fore- 
head, m her  hair,  about  her  neck,  on  her  fingers 
and  toes,  on  her  arms  and  legs,  above  her  elbows 
often,  and  sometimes  up  to  her  knees.  When  a 
woman  has  forty  or  fifty  brass  rings  on  her  legs, 
it's  no  fun.  She  often  puts  a handful  of  leaves  un- 


THE  HINDOOS. 


II7 


“The  woman  is  the  glory  of  the  man.” — i Cor.  ii:  7. 


der  the  lower  ring  to  keep  it  from 
cutting  the  flesh.  One  wonders  why 
she  is  so  foolish.  It  is  the  custom. 

It's  the  way  of  the  caste.  It  may 
not  be  pride,  and  it  may  be  so. 

Pride,  custom  and  caste  often  be- 
come so  intertwined  that  it  requires 
an  expert  to  tell  which  is  which. 

A bit  of  experience  we  enjoyed 
when  we  first  came  to  Bulsar,  ivas 
in  a conversation  with  an  old  woman 
of  a special  caste.  Wife  had  asked 
her  why  she  was  wearing  so  very 
many  brass  rings.  She  said  it  was 
the  custom  of  her  caste,  and  that 
the  better  one  stands  in  societv  the 

' *'  Mother  puts  a string/' 

greater  the  number  of  rings  one  can 
wear.  And  then,  to  illustrate  and  enforce 
her  statement,  she  added,  " And  if  you 
were  a member  of  our  caste,  madam 
sahib,  }’ou  would  be  allowed  to  w-ear 
rings  clear  up  to  your  knees.”  I need 
not  add  that  wife  is  glad  her  caste 
doesn't  wear  rings. 

I often  wonder  with  how  great  a de- 
gree of  sorrow'  God  must  look  upon  this 
whole  foolish  custom  of  adorning  the 
body,  of  yielding  to  the  caste’s  desire 
to  be  pleased.  We  pity  these  poor  hea- 
it’s  no  fun.”  women  who  know  no  better.  How' 


ii8 


INDIA  ; A PKUBLEM. 


“ Women  being  weak  and  ignorant  of  Vedic  texts,  are  foul  as  false- 
hood.”— Laws  of  Manu  9:  17. 

must  God  look  upon  those  women  who  do  know 
better,  and  yet  indulge?  True  adorning  lies  in 
a meek  and  quiet  spirit,  in  a noble  and  useful 
life. 

]\lany  a Hindoo  woman,  and  many  a iMahomedan 
too,  wears  a bracelet  of  iron,  as  the  sign  of  their 
marriage.  Often  this  iron  ring  is  covered  over  with 
gold  so  as  not  to  appear  what  it  really  is.  The 
mother-in-law  puts  on  this  wedding  ring,  and  it 
must  not  be  removed  at  any  time  while  the  wife 
lives.  In  some  places  it  is  worn  about  the  neck. 
I have  seen  it  sometimes  that  a woman  wore  a lit- 
tle gold  piece  about  the  size  of  a gold  dollar  as  a 
charm  apparently,  with  the  impress  of  two  feet  on 
it.  On  inquiry  I learned  that  she  was  the  second 
wife,  and  that  second  wives  always  wear  this  sign, 
in  the  particidar  caste.  This  heathen  wedding-ring 
custom  has  worked  its  way  into  the  little  minds  of 
some  people  outside  of  India.  So  completely  tied 
to  the  idea  are  they  that  one  would  almost  fear 
to  tell  them  how  near  they  come  to  being  heathen. 
And  the  more  nearly  akin  the  greater  the  cause  for 
fear.  The  modern  wedding  ring  “ represents  the 
nose  ring,  the  ankle  ring  or  manacle  by  which  in 
the  past  ages  the  sold  slave  was  led  away  from 
the  mart  by  the  new  master.”  ^ 

It  would  be  well  if  this  passion  for  jewelry  were 
the  end  of  passion.  With  the  Hindoo  people  pas- 


^ Prof.  Frederick  Starr,  L'niversity  of  Chicago. 


THE  HINDOOS. 


1 19 


“Follow  righteousness,  faith,  charity,  peace.” — 2 Tim.  2:  22. 

sion,  lust,  lasciviousness,  desire,  appetite,  know  al- 
most no  limits.  One  can  never  find  out  the  depth 
of  these  degradations  till  he  has  lived  long  with 
the  people  and  known  their  language  well.  There 
are  untranslated  phrases,  and  there  are  expressions 
which  have  no  English  equivalent.  Those  who 
know,  say  that  Prof.  Max  Muller’s  translations  of 
“ The  Sacred  Books  of  the  East  ” render  the  ob- 
scene phrases  not  according  to  the  literal,  but  so 
they  will  not  be  too  objectionable  reading.  The 
Government  of  India  positively  forbids  the  pub- 
lishing of  some  of  the  religious  literature  ” of  the 
Hindoos. 

In  the  temples  certain  images  represent  lascivi- 
ousness. In  certain  large  temples  there  are  dozens 
of  images  of  male  and  female  naked  forms  in  the 
act  of  prostitution.  I saw  a score  of  such  in  the 
“ holy  temple  ” at  Benares.  When  such  facts  are 
stated  to  educated  and  congenial  Hindoos,  they 
laugh  and  say  that  they  themselves  have  no  use  for 
such  things.  But  the  thought  goes  into  their  hearts, 
and  they  live  it  out.  Doctors  sometimes  tell  us  how 
often  they  are  asked  for  medicine  to  cause  power. 
See  page  44.  Men  justify  the  having  of  several 
wives  by  the  power  argument. 

I was  riding  along  one  day  in  a railway  train, 
and  got  into  religious  conversation  with  a Hindoo. 
The  people  are  ever  ready  to  discuss  matters  of  re- 
ligion. In  that  they  differ  from  some  people  who 
get  the  fidgets  and  want  to  be  off  the  moment  re- 


120 


INDIA  ; A PROBLEM. 


“Thou,  god  without  a second.” — RigA’eda  i:  32:  12. 

ligion  is  mentioned.  Our  conversation  drifted  from 
one  topic  to  another  till  he  asked  me  if  I ate  meat 
and  why.  I answered  in  the  affirmative,  giving 
as  a reason  that  it  is  healthful  diet  and  gives 
strength.  Apii)lying  his  own  meaning,  he  asked  me 
some  of  the  most  filthy  questions  I had  ever  heard. 
Rising  up  and  assuming  Brahminical  dignity  which 
he  could  easily  understand,  I said,  “ Sit  yonder,  and 
don't  you  touch  me.  I have  a pure  mind,  and  en- 
deavor to  have  it  purer.  You  have  a filthy  heart, 
and  want  to  have  it  more  filthy.  Don’t  you  dare 
to  touch  me.”  He  was  thunder-struck.  We  were 
both  silent  for  a time  when  he  neared  the  end  of 
his  journey.  Then  I shook  hands  with  him  as  I 
gave  him  good-by.  I told  him  to  get  such  thoughts 
out  of  his  heart,  that  he  could  not  do  this  himself, 
as  he  readily  admitted,  and  that  Christ  was  his  only 
hope.  Christ  would  help  him  if  he  asked  in  faith. 
He  thanked  me  and  begged  my  pardon.  Poor  fel- 
low, he  didn’t  know.  He  thought  all  men  were  as 
sensual  as  he  knew  himself  to  be,  and  perhaps  he 
had  known  no  other  kind  among  his  own  people. 

It  is  not  far  to  see  the  cause  of  child-marriage. 
The  old  Brahmin  forefathers  in  establishing  child- 
marriage  knew  well  the  nature  of  the  people  they 
had  to  deal  with.  A widow  may  be  a widow  but  a 
man  must  be  married.  Save  the  boys, — get  them  mar- 
ried before  they  know  to  get  into  sin.  Save  the  girls, 
— get  them  married  before  puberty,  so  if  there  come 


‘ Get  them  married.”  (The  little  hride  is  in  the  center,  the  hridej^room 
to  her  right  with  flowers  over  his  person.)) 


122 


INDIA  ; A PROBLEM. 


“Let  him  not  marry  a maiden  with  reddish  hair.” — Laws  of  Manu  3:  7. 

a child  too  soon,  there  is  a lad  to  be  the  legal  fa- 
ther of  it.  One  sore  was  made  in  order  to  heal 
another,  but  there  was  no  healing.  Feed  an  appe- 
tite and  you  produce  a passion.  This  is  how  the 
old  Brahmin  fathers  missed  it.  These  plans  were 


“ Save  the  girls.” 


wrought  with  good  intent.  But  God  was  not  the  mov- 
er in  them.  And  they  are  working  only  evil  continu- 
ally. 

.A.  few  years  ago,  after  an  adult  husband  in  Cal- 
cutta had  taken  his  eleven-year-old  bride  to  wife, 


THE  HINDOOS. 


123 


“Be  ye  not  unequally  yoked  together  with  unbelievers.” — 2 Cor.  6;  14. 

causing  her  a crucial  suft'ering  and  death,  Govern- 
ment raised  the  age  of  consent  from  ten  to  twelve 
years.  Sentiment  became 
strong  for  this  change, 
yet  the  law  was  not  passed 
without  many  Hindoo  ob- 
jections. Xow  throughout 
British  India  Hindoo  mar- 
riages are  held  between 
parties  of  any  ages,  but  no 
husband  can  legally  take 
his  little  wife  to  live  with 
him  as  such  before  she  is 
twelve  years  of  age.  In 
IMvsore,  a large  native 

' . , . Before  she  is  twelve  years  of  age. 

state,  the  marriage  ot  girls 

under  eight  is  prohibited,  and  men  over  fifty  are  for- 
bidden bv  law  to  marry  girls  under  fourteen.  In  Jey- 
pore  the  age  of  consent  has  been  raised  to  fourteen 
years. 

\"olume  after  volume  might  be  filled  with  true  sto- 
ries of  child-marriage  and  enforced  widowhood.  For 
there  are  in  round  numbers  140,000,000  women  in 
India,  of  whom  fully  23,000,000  are  Hindoo  widows ! 
IMore  than  78,000  are  child-widows  under  nine  years 
of  age,  and  thousands  are  widows  at  four ! 

The  average  Hindoo  girl  knows  more  about  some 
things  at  six  years  of  age  than  many  an  American 
girl  knows  at  fourteen.  But  the  same  American  girl 
knows  more  of  righteousness  at  six  than  the  average 
Hindoo  girl  ever  knows.  Poor  things,  they  can't 


124 


INDIA;  A PROBLEM. 


“ This  is  the  threefold  path  to  hell;  carnal  desire,  wrath  and  greed.”— 
Institutes  of  \’ishnu  33:  6. 


help  it.  It’s  the  fruit  of  the  prevailing  religion  of 
the  land ! By  their  fruits  we  know  them. 

Stories  of  how  mothers  some- 
times prepare  their  little  married 
daughters  to  go  to  their  future 
house  (there  is  no  distinctive 
word  for  home  in  the  vernacu- 
lars), so  that  the  husband  may 
not  find  the  girl  too  little,  are  al- 
T,  „ most  incredible,  and  can  not  be 

published.  Twenty-six  per  cent 
of  the  children  born  die  under  one  year  of  age. 


In  the  religious  folk-lore,  the  story  is  told  with 
relish,  that  Krishna,  the  popular  Hindoo  god,  once 
when  walking  met  a certain  devotee.  - The  devotee 
said  he  had  one  request  of  god  Krishna,  which  he 
wished  he  would  promise  to  grant.  And  Krishna 
promised,  of  course,  without  knowing  what  it  was, 
for  he  was  too  good-natured  to  refuse.  Then  the 
request  was  that  Krishna  should  change  the  devotee 
into  a woman  for  the  time  being,  that  they  two  might 
bo  together!  And  the  request  was  granted,  of  course! 
And  now  Hindoos  praise  him  for  having  kept  the 
promise,  for  his  devotion  to  truthfulness ! 

The  Bhattia  caste  in  Bombay,  numbering  about 
10,000,  formerly  had  a custom  of  sending  a wife, 
after  the  ceremony  of  the  marriage  consummation, 
to  be  with  the  priest  first,  then  to  join  her  husband. 
The  women  now  and  then  visited  these  priests,  and 
were  taught  by  the  priests  that  it  was  to  them  sal- 


THE  HINDOOS. 


125 


“ Blessed  are  the  pure  in  heart,  for  they  shall  see  God.” — Matt.  5 : 8. 

vation.  One  man,  more  of  a man  than  the  rest, 
resented  this  procedure,  and  brought  the  matter  open- 
ly to  court.  Then  the  public  were  astonished  at  the 
facts,  there  was  a great  stir  among  all  classes,  and 
the  hope  for  better  things  was  indulged.  But  I am 
led  to  believe  there  has  not  been  very  much  change. 

Considering  again  the  good  intents,  but  misguid- 
ed efforts  of  the  ancient  Brahmin  fathers,  we  rec- 
ognize in  widow-burning  an  open  commentary  on 
conditions.  Suttee  were  better  for  a widow  than 
the  life  she'd  be  most  likely  to  lead  after  her  hus- 
band was  gone.  And  it  is  contrary  to  religion  for 
a woman  to  re-marry,  for  a Brahmin  must  be  the 
/irsf  husband  of  as  many  wives  as  he  may  choose. 

The  relation  of  husband  and  wife  is  often  tender, 
but  rarely  as- mutually  confident  as  we  are  used  to 
it.  I have  a letter  from  a Brahmin,  relative  to  the 
death  of  his  wife,  from  which  I will  quote  in  part: 
“ After  all  she  sank  in  perfect  satisfaction  having 
committed  the  children  to  my  fatherly  charge.  Her 
soul  left  her  body  at  7 A.  M.  Of  course  she  has 
left  me,  but  not  left  me  alone.  She  has  not  robbed 
me  of  anything,  but  on  the  contrary  she  has  left 
after  her,  the  children,  the  fruit  of  social  life  which 
could  never  be  bought  at  any  price.  She  was  my 
young  companion  from  the  fifth  year  of  her  age. 
The  day  before  she  passed  away  all  the  Hindoo  reli- 
gious rites  were  performed  to  perfection.  From  i 
to  3 A.  ]\I.  she  was  in  her  senses.  I asked  her,  ‘ Have 
you  anything  to  say  to  me  ? ’ She  shook  her  head 
and  said  ‘ No  ’ aloud.  ‘ Have  you  anything  to  say 


126 


INDIA;  A PROBLEM. 


“ Three  hundred,  three  thousand,  thirty  and  nine  gods  have  worshiped 
Agni.” — Bhagavad  Gita  4:  9:  9. 

to  the  children,  to  anybody?’  To  which  she  re- 
plied, ‘ It  is  the  fate  of  all.  It  is  the  way  of  all. 
And  I abide  my  fate.  You  remain.  i\Iay  you  live.’ 
After  that  she  murmured  several  words.  Soon 
everything  began  to  subside,  and  the  soul  escaped 
at  7 A.  M.” 

I met  the  gentleman  two  weeks  later,  after  the 
ceremonies  for  the  dead  had  all  been  performed, 
and  he  was  away  from  the  house  once  more.  He 
said  he  was  in  great  trouble.  I tried  to  console 
him  as  best  I could  under  the  circumstances.  Pres- 
ently he  said,  “ i\Iy  trouble  is  this:  IMother  insists 

that  I be  married  to  a little  girl  she  knows,  ten 
years  old,  and  sometimes  I think  I want  to,  and 
sometimes  I think  I won’t.” 

The  widows  of  all  the  lower  castes  re-marry  free- 
ly and  often  very  quickly.  The  widows  of  the 
higher  castes  never ! In  all  India  there  are  now 
about  twenty-five  remarriages  per  year  of  high  caste 
widows,  by  as  many  men  who  dare  to  step  out  and 
face  the  evil  customs  of  the  centuries.  Suttee  was 
stopped  some  years  ago  by  English  law,  but  the 
widow  is  a widow  still.  In  1856  a law  was  passed 
legalizing  widow  marriages,  but  so  far  it  avails  not 
much. 

She  is  the  object  of  general  contempt.  She  has 
a hard  lot.  If  a Brahmin  (he  who  of  all  men  should 
be  merciful !)  meet  a widow  first  of  all  when  he  goes 
out  in  the  morning,  he  thinks  his  good  luck  for  the 
day  is  gone,  and  he  will  call  her  bad  names,  ask 


THE  HINDOOS. 


127 


**  I am  the  Lord,  and  there  is  none  else,  there  is  no  God  beside  me.” — 
Isaiah  45:  5. 

her  insolent  questions,  or  spit  at  her.  And  if  she 
be  wealthy  she  becomes  but  the  prey  of  cunning 
men,  for  “ the  wealth  of  most  widows  is  devoured 
by  priests."  ' 

\Audowhood  is  regarded  as  a curse  from  God  be- 
cause of  some  sin  committed  either  in  this  present 


“ Widowhood  ....  a curse  from  God.” 


or  some  former  life.  So  if  God  curse,  why  should 
men  pity?  If  a man  be  dying  it  is  not  usually  al- 
lowable to  let  the  wife,  the  future  widow,  be  in  the 
room.  Before  the  body  is  removed,  the  village  bar- 
ber is  called  to  shave  the  widow  of  all  her  long  hair. 
And  she  must  keep  her  head  shaven  from  that  dav 
forth.  Then  she  is  clothed  in  coarse  garments  red 


^ Rao  Bahadur  C.  H.  Deshmukh. 


128 


INDIA  ; A PROBLEM. 


“ Then  Indra  at  a single  draught  drank  thirty  pails  of  Soma-juice.** — 
Kig-\’eda  7:  66:  4. 

or  white,  and  when  the  corpse  is  removed,  she  stays 
in  the  house,  a Hindoo  widow.  If  she  be  of  some 
years,  the  success  of  her  children  may  give  some- 
thing of  joy  to  her,  but  if  she  be  young  she  has 
small  hope.  Despised  by  all,  pitied  by  none,  avoid- 
ed by  all,  cherished  by  none,  her  life-light  dickers. 
She  may  get  broken-hearted  and  die  of  consump- 
tion, or  callous-hearted  caring  for  nothing,  or  she 
may  go  into  sin  with  anyone,  even  members  of  her 
own  family. 

I spoke  of  this  recently  to  several  men.  One 
said,  “ Yes,  sahib,  I know  a case  where  a widow  was 
about  to  become  a mother  when,  suddenly,  she  died, 
and  was  carried  to  the  river  side.  ^ She  was  surely 
poisoned.” 

Another  said,  “ I know  of  three  cases  where  wid- 
ows, having  been  in  sin,  under  similar  circumstan- 
ces, sickened  and  died.  There  was  some  stir  about 
the  matter  at  the  time,  but  it  was  soon  hushed  up.” 
More  than  once  have  I had  pointed  out  to  me  wid- 
ows, whom  I had  known  and  thought  respectable, 
as  guilty  of  all  sin.  And  once  a Hindoo  boy  in  my 
confidence  remarked,  ” Plague  time  is  good  for  some 
tilings.  There  are  so  many  empty  houses.” 

De  Tocqueville  says:  “ Hindooism  is  perhaps 

the  only  system  of  belief  that  is  worse  than  having 
no  religion  at  all.”  I should  say  the  widows  would 
agree  with  him, — if  they  knew.  P>ut  saying.  “ It’s 
my  fate.  \\’hat  to  do  ? ” they  usually  try  to  make 

’ Usually  bodies  are  burned  at  the  river  side.  Hence  the  expression. 


THE  HINDOOS. 


129 


“ Eat  or  drink, — do  all  to  the  glory  of  God.” — i Cor.  10;  31. 

the  best  of  it.  Perhaps  the  majority  would  not  re- 
marry if  they  could,  feeling'  that  fate  is  against  them. 
And  they  are  taught  that  it  is  a disgrace  to  re-marry, 
that  only  bad  women  do  so,  that  modest  women  sub- 
mit to  the  inevitable  and  think  of  nothing  else,  that 
it  is  the  will  of  God,  and  such  other  Hindooisms. 

It  must  not  be  thought  by  anyone  that  Hindoos 
have  no  knowledge  of  God.  From  the  greatest  to 
the  least  they  speak  of  one  general  God.  Of  course 
to  them,  this  idea  of  one  God  does  not  exclude  the 
possibility  of  millions  of  little  gods.  To  them  it 
is  like  the  sun  and  the  stars.  Even  the  most  ig- 
norant speak  of  the  “ Uper  W'allo,”  the  One  above. 
And  the  more  enlightened  will  even  argue  for  the 
truth  that  “ God  is  a Spirit,  everywhere  present,  all 
powerful,  without  shape,  and  without  form.” 

Xeither  should  anyone  think  that  Hindoos  have 
no  desire  for  God.  They  do  desire  God.  Thev 
have  a peculiarly  religious  nature.  iMost  men  will 
stop  work  an  hour  to  engage  in  an  argument  on 
religion,  even  if  they  be  working  piece-work.  Every 
one  thinks  of  the  time  when  he  will  be  according  to 
the  religion,  reunited  with  God.  All  India  is  in  a 
constant  religious  stew,  if  religious  discussion  can 
be  counted  for  anything. 

At  certain  times  there  are  great  religious  festivals, 
where  Hindoos  go  to  bathe  and  receive  the  caste  mark 
and  follow  the  teaching  of  their  religion.  As  thev 
go  many  miles  sometimes  for  one  day’s  exercises, 
one  cannot  but  feel  that  they  do  crave  some  blessed 
experience,  and  know  not  how  nor  where  to  go 


At  these  festivals  sometimes  tens  of  thousands  gather.** 


THE  HINDOOS. 


I3I 


“ Children,  obey  your  parents  in  the  Lord:  for  this  is  right.” — Eph.  6:  i. 


for  it.  At  these  festivals  sometimes  tens  of  thou- 
sands gather,  bathe,  say  prayers,  and  return  home. 

Boys  wear  caps  with  " GOD  ” sewed  on  in  beads. 
“ GOD  ” is  on  the  backs  of  chairs  sometimes.  It 
may  be  woven  in  the  border  of  a woman’s  sari, 
“ GOD.”  In  the  beginning  of  the  famine,  a school 
teacher  told  his  pupils  to  write,  “ Ram  Ram  ” as  often 
as  they  could  in  a given  time. 

Two  Christian  boys  refused,  saying  that  it  was 
contrary  to  their  religion,  while  all  the  other  chil- 
dren wrote  “ Ram  Ram  Ram  Ram  Ram  Ram  ” all 
up  and  down  and  crosswise  over  their  slates.  The 
teacher  thought  to  please  the  gods. 

The  sunyassis 
a n d yogis  and 
bairagis  and  go- 
s a i s and  fakirs 
and  sadhus  all  are 
a living  argument 
that  the  people 
are  really  seeking 
after  God,  — 
though  not  find- 
ing Him.  There 
is  many  a splen- 
did fellow,  and 
also  many  a big 
fraud  among  tbe 
nearly  3,000,000 
ascetics  and  de- 


votees of  India. 


“ Seeking  after  God.” 


132 


INDIA  ; A PROBLEM. 


“ There  was  not  non-e.\istent  nor  existent,  no  realm  of  air,  no  sky  be- 
yond it.” — Rig-Veda  lo:  129:  i. 

These  are  separate  from  the  world,  according  to 
the  Orient.  They  often  do  not  wear  more  clothes 
than  we  carry  in  one  pocket  as  a handkerchief.  They 
smear  their  bodies  over  with 
ashes,  wear  the  hair  long  and 
matted,  and  appear  as  uncivil- 
ized as  possible.  Civilization  to 
ihem  is  being  worldly.  To  have 
a wife  and  children,  a home,  de- 
cent clothes,  to  carry  on  any  bus- 
iness, to  know  where  to-mor- 
row’s breakfast  is  to  come  from, 
this,  to  them,  is  being  worldly. 

But  to  beg,  to  wander  from 
place  to  place,  to  forsake  wife 
and  children,  and  home,  to  sleep 
under  trees,  to  wear  no  clothes, 
and  by  lying  on  spikes,  hanging  with  the  head  down 
over  a slow  fire,  smearing  the  body,  letting  tbe  hair, 
beard  and  nails  get  inordinately  long,  keeping  vows 
of  silence  for  years  at  a time,  and  in  a score  of  oth- 
er ways  to  torture  the  body,  this  is  to  them  sepa- 
ration from  the  world.  And  India  as  a whole  thinks 
even  so.  The  ascetic  may  deceive  others  as  to  his 
caste,  he  may  lie  when  he  goes  begging  food,  his  heart 
may  be  the  very  incarnation  of  darkness,  yet  all  re- 
gard him  as  ha^•ing  renounced  the  world  and  its  ways ! 

Many  a man  gets  tired  of  himself  and  of  his  dailv 
routine  of  duties  and  meaningless  religious  cere- 
monies, and  he  says,  “ I’ll  go  on  a pilgrimage.”  His 


THE  HINDOOS. 


133 


“ And  the  Spirit  of  God  moved  upon  the  face  of  the  waters.” — Gen.  i : 2. 

intentions  are  good,  but  he  is  on  the  Avrong  road. 
Out  he  goes  and  away,  begging  and  wandering.  It 
is  all  for  religion.  He  goes  from  town  to  town,  falls 
in  with  others  of  his  kind, 
hears  strange  stories  and  is  en- 
couraged to  go  on.  It  is  a 
careless,  easy,  listless,  lazy 
life,  and  many  are  drawn  into 
it  never  to  come  back  again. 
In  begging  they  stop  in  front 
of  a house  and  chant  some 
weird  lines  while  perhaps  rat- 
tling several  iron  rings,  or 
shaking  small  rattlesticks,  un- 
til they  are  told  to  go  (jao) 
or  are  given  possibly  a thim- 
bleful of  rice.  So  from  house  to  house.  Two  hours 
of  begging  will  generally  result  in  enough  for  one 
meal,  and  there  may  be  some  over.  Then  they  go 
to  the  temple  and  dharamsala  (rest  house)  on  the 
banks  of  the  tank,  sit  down,  smoke, 
talk,  and  cook  their  meal. 

The  cooking  is  easy  enough.  One 
little  vessel  is  carried  with  them  al- 
ways. Perhaps  two,  the  second  for 
water  only.  Three  stones,  a few 
sticks  and  leaves  gathered,  and  a ^ . 

Cooking  IS  easy.  ^ 

match,  will  prepare  any  sadhu  a meal. 

Rice,  salt,  dahl,  tobacco,  matches,  all  are  thrown  to- 
gether into  the  begging  bowl.  He  requires  no  spoons. 


“ Out  he  goes  and  away.” 


134 


INDIA;  A PROBLEM. 


“ Let  him  choose  for  his  wife  a maiden  who  has  a pleasant  name,  who 
walks  gracefully  like  an  elephant. — Laws  of  Manu  3:  9. 

no  knives,  no  forks,  no  dishes,  no  table,  nor  clean- 
liness, for  he  is  separate  from  the  world ! After 
eating  he  stretches  himself  out  for  a sleep  on  the 
stones  or  on  the  bare  ground,  and  does  not  go  out 
for  more  until  impelled  by  hunger. 

There  are  sunyasis,  who  are  a better  class  of  peo- 
ple than  the  common  mendicants.  Thev  do  not  beg. 
and  peojile  have  more  confidence  in  them.  They  go 
from  place  to  place  and  read  or  talk  to  the  people 
who  gather  to  see  them,  and  if  anything  is  given 
them  tlicy  have  a meal  to  eat.  If  there  is  abun- 
dance, they  give  to  others.  If  there  be  nothing,  they 
go  hungry,  saying  nothing.  A sunyasi  discards  all 
prayer-iieads  and  strings  and  such  things  which  seem 
the  stock-in-trade  of  the  sadhus,  and  he  wears  more 
clothes.  I had  a long  talk  with  one  who  had  been 
all  ovei’  the  country,  had  visited  ever  so  many  mis- 
sionaries from  Karachi  to  Calcutta,  was  much  pleased 
with  the  righteousness  and  teaching  of  Christ,  but 
preferred  to  continue  as  he  was. 

The  yogis  are  a class  of  religious  tricksters,  to 
whom  much  power  is  attributed.  They  claim  to  do 
all  kinds  of  things  by  means  of  the  mantras, — all 
kinds  of  useless  and  foolish  things.  And  in  conver- 
sation about  these  fellows,  those  who  believe  in  them 
always  tell  what  some  far-away  yogi  did. 

have  no  faith  in  these  yogis,  but  when  a man 
does  a real  clever  thing,  actually  doing  it,  we  feel 
an  interest  in  him.  There  came  to  our  house  a group 
of  men  desiring  to  show  what  they  could  do.  Yield- 


THE  HINDOOS. 


135 


“ Cease  to  do  evil;  learn  to  do  well.” — Isaiah  1:  16,  17. 

ing  to  the  pressure  on  the  part  of  the  orphans  I 
told  them  to  do  what  they  could.  Among  other  things, 
one  of  the  men  held  a twelve-foot  bamboo  pole  up- 
rightly, resting  it  on  his  stomach.  His  son,  a lad 

of  fourteen  summers  per- 
haps, climbed  up  the  pole  and 
at  the  top  he  turned  a somer- 
sault, and  afterwards  lay 
down  and  twirled  around  like 
a compass  on  its  pivot.  There 
was  no  deception  in  this,  for 
I look  a photograph  of  it. 

A swami  is  a leader. 
They  bow  before  him  in  form 
and  in  spirit.  They  kiss  his 
feet,  and  crowd  around  to 
touch  the  hem  of  his  gar- 
ment,— if  he  has  one  on.  A 
Hindoo  agent  will  sometimes 
wire  other  agents  along  the  road  if  a swami  is  on 
the  train,  and  by  the  time  the  train  arrives,  there  is 
a crowd  of  Hindoos  there,  anxious  to  give  him  money, 
touch  his  feet,  or  worship  him  from 
a distance.  But  a swami  does  not 
always  find  smooth  sailing.  Honor- 
able Justice  Chandavarkar  went  to 
England,  and  when  he  returned  he 
refused  to  take  the  pill.  The  Swami 
of  the  Saraswats  excommunicated 
the  Judge  of  the  High  Court.  And 
then  he  threatened  with  excommuni-  „ . 

A swami. 


136 


INDIA;  A PROBLEM, 


“ If  a man  steal  grain,  he  shall  be  born  a rat.” — Laws  of  Manu  12;  62. 

cation  all  who  would  dine  with  the  enlightened  judge. 
The  judge  was  not  affected,  and  many  continued  to 
dine  with  him.  The  fight  is  on  yet.  The  judge  is 
making  another  trip  to  England  now.  Let  us  hope 


“ The  enlightened  judge.” 

Raja  Deen  Dayal  & Sons,  photographers. 


that  he  will  win,  and  the  swami  admit  his  superior 
sense. 

The  desire  for  God  is  unfortunately  linked  with 
idolatry,  which  closes  the  door.  A Hindoo  will  wor- 
ship. He  is  a worshiping  being.  It  puzzles  him  that 
any  one  in  a Christian  country  should  not  be  a Chris- 


THE  HINDOOS. 


137 


“Let  him  that  stole,  steal  no  more.” — Eph.  4:  28. 

tian.  “ Has  no  religion  at  all ! ” he  exclaims.  “ How 
can  that  be?”  But  while  Hindoos  are  willing  wor- 
shipers, they  are  not  at  all  particular  what  they  wor- 
shijL  Indeed,  to  him,  one  thing  serves  about  as  well 
as  another.  He  reasons  about  this  way : 

God  is  everywhere  present. 

Evervwhere  present,  then  in  everything. 
\\'orshiping  the  thing,  therefore,  I worship  God 
in  the  thing. 

He  worships,  then,  as  a result,  anything  and  ev- 
erything : the  sun,  moon,  stars,  the  sea,  rivers,  wells, 
trees,  bushes,  sticks,  animals,  snakes,  birds,  stones, 
metals,  gold,  silver,  iron,  brass,  copper,  clay,  wood, 
and  if  there  be  any  other  thing,  that  too. 

The  tailor  begins  the  day’s  work  by  worshiping  his 
tools.  We  had  a derzi  sewing  in  our  house.  The 
orphan  boys  remarked  how  the  old  man  stood  the 
scissors  up  and  ” went  on  ” before  them.  I said  I 
had  never  seen  him  do  it.  So  the  next  morning 
I was  right  there  to  see.  He  didn't  do  it.  I said, 
“ Derzi,  they  tell  me  you  do  puja  (prayers)  to  our 
scissors  in  the  morning.  You  certainly  didn’t  do  it 
this  morning,  for  I’ve  had  one  eye  on  you  ever  since 
you  came.”  His  answer  was,  “ Xo,  sahib,  I didn’t 
do  it.  I thought  if  sahib  would  see  me  he  would 
say,  ‘What’s  come  over  the  derzi?  Is  he  crazy?’ 
so  I thought  about  it,  but  didn’t  do  it,  sahib.” 

The  carpenter  sets  up  his  tools  together  in  the 
morning  as  he  is  about  to  begin  work,  adz,  saw,  and 
plane,  and  worships  them.  And  the  farmer  worships 
his  old-fashioned  plow,  knowing  well  that  it  is  the 


138 


INDIA  ; A PROBLEM. 


“ On  killing  a cat,  dog,  owl,  or  crow,  he  must  perform  the  penance 
required  for  killing  a Sudra.” — Laws  of  Manu  ii:  131. 

same  as  his  fathers  worshiped  before  him  centuries 
ago.  The  clerk  worships  his  pen  and  the  student 
worships  his  books. 

A Hindoo  thinks  he  must  look  at  something  when 
he  does  his  prayers.^  Uusually  an  idol  is  blessed  by 
the  priest  before  it  is  counted  an  object  of  worship. 
In  the  consecration  they  say  the  god-spirit  enters  it. 
After  it  is  so  consecrated  no  one  out  of  the  caste 
may  touch  it.  But  this  is  not  always  the  case.  The 
train  comes  lolling  into  the  station,  and  a man  may 
want  to  do  his  prayers.  He  may  jump  out  cpiickly, 
and  find  a suitable  stone  lying  near.  He  may  set  up 
the  stone  and  do  his  prayers  there  before  it,  and 
get  into  the  car  again  before  the  train  starts. 

There  are  large  temples  and  large  idols,  but  that 
which  IS  popular  is  the  little  idol.  India  is  alive 
with  little  idols.  They  are  everywhere.  Along 
the  road-side,  under  trees  in  secluded  places,  in  the 
houses,  in  the  little  temples,  in  niches  in  the  walls 
of  houses,  in  niches  of  stone  walls,  on  hill  tops,  all 
special  places  have  their  little  idols  in  them.  And 
these  little  idols  are  the  popular  ones.  A rock  by 
the  wayside  has  a peculiar  shape.  One  marks  it  red. 
A sadhu  does  a ceremony  over  it.  After  that  it  is 
frequently  worshiped. 

A Brahmin  came  to  the  World’s  Fair  in  Chicago. 
After  his  return  to  his  own  country  he  wrote  a 
book,  in  which  he  grew  eloquent  over  the  Ferris 
wheel.  Thus  he  apostrophised  it,  " O thou  thing  of 


* The  vernacular  expression  is  “ to  do  prayers.' 


There  are  large  temples.' 


140 


INDIA  ; A PROBLEM. 


“ lie  who  kills  a cow  shall  drink  barley  gruel  for  a month,  be  shorn, 
dress  in  her  hide,  and  live  in  a cowdiouse.” — Laws  of  Manu  ii:  log. 

fate.  You  take  some  men  up,  and  bring  otliers  down 
at  your  will.  You  should  be  in  India.  There  you 
would  be  a god,  and  millions  would  fall  at  your  feet 
to  worship  you.”  Our  wind-mill  has  seen  itself  wor- 
shijied  more  than  once.  And  I’ve  been  worshiped. 

The  element  of  fear  enters  prominently  into  much 
of  the  worship.  The  smallpox  goddess  is  worshiped 

to  ward  off  smallpox. 
The  cobra  is  wor- 
shiped that  he  may 
not  bite  them.  Oth- 
er  ugly  gods  and 
goddesses  are  wor- 
shiped that  they  mav 
not  visit  wrath  upon 
the  people.  In  this 
way  it  can  he  under- 
stood why  the  most 
horrible  things  are 
often  worshiped 
most.  The  good  God  will  not  hurt  anyone,  but  the 
gods  of  evil  will,  so  if  their  wrath  can  he  appeased 
the  worshiper  feels  himself  safe. 

How  different  is  the  true!  \Ve  worship  God  be- 
cause we  love  Him.  We  worship  Him  because  He 
first  loved  us.  We  desire  to  praise  Him  because  we 
understand  a little  concerning  His  praiseworthy  na- 
ture. We  adore  Him  because  we  are  His  redeemed 
children.  Being  His  children  we  indulge  the  hope 
that  we  shall  he  like  our  Father,  and  dwell  with 


“ The  cobra  is  worshiped.” 


THE  HINDOOS. 


MI 


“ The  Lord  is  nigh  unto  all  them  that  call  upon  him  in  truth.” — 
Psalms  145:  18. 

Him  forever.  And  we  want  always  to  please  Him 
because  love  prompts  it. 

“ Love  is  the  fountain  whence 
All  true  obedience  flows. 

The  Christian  serves  the  God  he  loves 
And  loves  the  God  he  knows.” 

If  a smallpox  epidemic  comes  certain  castes  have 
a way  to  appease  the  smallpox  goddess  which  is 
peculiarly  interesting.  They  collect  earthen  pots, 
little  wooden  wagons,  sticks,  earthen  images  of  a 
horse  (or  dog,  wdio  can  tell?),  drum  and  cymbals, 
and  a live  chicken,  or  a small  goat.  All  these  things 
are  taken  with  shouting  and  singing  to  just  beyond 
the  border  limits  of  their  village.  The  neighbors  m 
the  next  village  hear  them  coming  and  knowing  well 
what  is  up  they  are  at  the  boundary  line  in  time 
to  meet  the  procession,  and  take  it  on  at  once  to  the 
limits  of  their  village,  for  they  don’t  want  to  get 
the  smallpox  either.  So  they  give  it  to  their  next 
neighbor.  And  these  give  it  to  the  next,  and  so  on 
till  the  last  ones  are  so  far  away  that  they  do  not 
hear  them  coming.  Ignorance  is  bliss,  and  if  they 
do  not  know,  t’ney  will  not  get  it.  The  live  chicken 
is  left  to  run  wild,  wdiile  all  the  other  things,  ex- 
cept the  drum  and  cymbals,  are  deposited  there  by 
the  road-side. 

One  night  we  heard  a continued  noise  at  a temple 
near  by.  In  the  morning  I went  over  to  see  what 
the  trouble  was,  for  the  noise  kept  right  on.  When 
I asked,  they  told  me  they  had  decreed  an  eight-days’ 


142 


INDIA;  A PROBLEM. 


“ Yama  includes  abstinence  from  slaughter,  falsehood,  theft,  inconti- 
nence, and  avarice.” — Yoga  Shastra  2:  30. 


prayer,  and  were  at  it.  I asked  in  surprise  how 
they  kept  up  an  eight-days’  prayer,  for  there  was 
no  stopping.  Then  I learned  that  they  take  turns, 
each  little  group  of  men  taking  a two-hours’  heat, 
so  to  speak.  They  joined  hands,  and  with  a song 
to  the  god  as  they  danced  round  about  it,  they  kept 
time  with  the  drum  and  cymbals.  It  was  not  un- 
like our  child-play  “ ring  around  a-rosy.”  And  they 
kept  it  up  for  the  eight  days,  thinking  thus  to  ap- 
pease the  apparent  wrath  of  the  god,  and  so  avert 
the  impending  famine. 

Another  sti  iking  case  is  that  of  a woman  dhoon- 
ing.  Hindoo  dhooning  is  different  from  that  of  the 
Mahomedans.  It  was  late  in  the  evening,  and  I was 
just  returning  from  the  railway  station.  Close  to  our 
home,  as  I came  nearer  and  nearer,  I heard  a weird, 
plaintive  sing-song  cry,  and  I wondered  if  perhaps 
some  one  had  died,  for  the  sound  was  not  very  un- 
like that  of  a woman  as  she  spends  several  hours 
each  day  in  wailing  aloud  after  the  death  of  some 


ing?  Doesn't  sahib  want  to  see  her  dhooning?” 

" Xo,"  I said,  “ I never  saw  her  dhooning.  But, 
Ramabhai,  wlio  is  she,  and  what  does  she  do  when 
she  dhoons  ? ” 


She’s  dhooning.” 


member  of  the  family.  As  I 
came  near,  I asked  an  old  na- 
tive brother  who  was  present,  if 
any  one  had  died.  He  replied, 
" Xo,  sahib,  she’s  dhooning. 
Did  sahib  never  see  her  dhoon- 


THE  HINDOOS. 


143 


“ Incline  not  my  heart  to  any  evil  thing.” — Psalms  141 : 4. 

“ Come  along.  Sahib  must  go  over  and  see.”  And 
so  saying,  he  went  ahead,  and  after  a little  further 
explanation,  I also  went  to  see  her  dhooning. 

A woman  in  a mere  hut  of  a house  sat  on  the 
bare  floor,  making  wild  gesticulations  before  a lit- 
tle idol,  whose  name  was  called  Pyr.  She  had  a lit- 
tle table  just  before  her,  on  which  was  placed  some 
rice  and  a rupee.  A little  dim  cocoanut-oil  light 
flickered  near  the  idol.  The  woman  bowed  and 
threw  herself  back,  then  bowed  again,  so  continu- 
ing in  rapid  succession.  And  each  time  she  bowed 
she  uttered  a cry,  which  I could  not  understand, 
and  I was  sure  no  one  else  did.  It  was  this  cry  that 
had  attracted  my  attention  at  first.  She  continued 
for  a time,  when  becoming  quite  exhausted  she 
raised  up,  and  Avith  her  index  fingers  wiped  the  great 
beads  of  perspiration  from  her  forehead.  Then 
I spoke  to  her,  and  finding  that  she  was  not  unwilling 
to  be  talked  to  I asked  her  what  she  was  doing.  She 
said  in  all  gravity,  “ Sahib,  I’m  dhooning.” 

I said,  “ Yes,  I see  that.  But  whatever  is  it  for?  ” 

In  astonishment,  she  replied,  “ Didn't  sahib  see 
the  baby'?  ” 

I looked  and  saw  the  baby,  on  a woman’s  lap,  not 
far  from  me.  It  was  such  a wee  little  thing,  I felt 
sorry  for  it  at  once,  that  it  could  not  be  quietly 
asleep  somewhere. 

“And  will  the  dhooning  affect  the  baby?  ” I ven- 
tured. 

“ Yes,  sahib,  the  baby  is  sick,  and  this  is  the  wav 


144 


INDIA;  A PROBLEM. 


“ Soul  within  me  is  greater  than  this  earth,  and  greater  than  the  sky, 
and  greater  than  the  heaven.” — Chandogya  Upanishad  3:  14:  3. 

we  do  when  the  baby  gets  sick.  This  is  to  make  it 
well.” 

" And  will  the  baby  get  well  ? ” 

“ Perhaps, — if  the  Pyr  wishes,  it  will  get  well." 

” Yes,  but  do  the  babies  get  well  when  you  dhoon 
for  them  ? ” 

“ Sometimes  they  do.” 

“And  sometimes  they  die?” 

“ Sometimes.” 

“ Y’hy  don’t  you  go  to  the  hospital,  or  why  don’t 
you  come  over  to  me?  Pm  no  doctor,  but  I can  give 
you  an  occasional  remedy  that  will  do  good.” 

“ Xo,  sahib,  nr  don’t  take  medicine.  Y’e  rely  on 
Pyr.  We  are  foolish  people,  but  that’s  the  way  we 
do.  Y"e  never  go  to  any  doctor.” 

“ I certainly  admit,”  1 said  “ that  you  are  foolish 
people,  your  caste,  but  it  seems  to  me, — ” and  with- 
out waiting  longer  she  began  dhooning  again. 

X’ow  I began  to  understand.  And  as  soon  as  she 
used  sentences  that  had  a meaning,  the  men  sitting 
around  outside  came  in  quickly,  saying,  “ X"ow  the 
god  has  entered  her.  Xow  it  is  the  god  speaking." 
And  I caught  an  idea  there  I had  never  learned  be- 
fore. These  idolaters  believe  that  when  the  one 
dhooning  gets  so  worked  into  a state  of  excitement, 
and  so  exhausted  as  scarcely  to  be  natural,  then 
the  god  enters,  and  the  words  said  are  not  the  words 
of  the  individual,  but  are  the  words  of  the  god. 
And  they  listen  with  due  eagerness.  And  all  she 
utters  now  is  the  message. — if  they  can  understand 


THE  HINDOOS. 


145 


“ God  resisteth  the  proud,  but  giveth  grace  unto  the  humble.” — 
James  4:  6. 

it.  Sometimes  they  can't.  Then  they  are  to  blame, 
not  the  god.  Something  like  this  must  have  been 
the  way  the  ancient  idolatrous  oracles  worked 
among  many  people. 

As  the  thing  continued,  some  of  the  weird  ryth- 
mical jingling  expressions  the  woman  used  that 
night  were : 

“ Gone  to  Xaosari,  O Pyr  bap.” 

” All  poor  people,  O Pyr  bap.” 

” Baby  got  very  sick,  O Pyr  bap.” 

“■  \\’on’t  you  make  bab\  well,  O Pyr  bap?” 

“ Have  to  work  very  hard,  O Pyr  bap.” 

” Gods  will  favor  men,  O Pyr  bap.” 

” Baby  has  lucky  name,  O Pyr  bap.” 

“ Baby  will  make  a change,  O Pyr  bap.” 

And  so  on.  Bap  means  father.  They  could  see 
by  the  statements  that  the  god  was  favorable  to  the 
baby,  and  would  understand  it  so.  In  this  particu- 
lar case  the  baby  died  the  next  day.  But  a little 
thing  like  that  uould  not  change  their  faith  in  the  Pyr. 

It  is  sometimes  suggested  by  those  who  have  not 
perhaps  given  it  any  thought  that  since  the  people 
do  worship,  their  worship  is  better  than  nothing.  It 
is  better  to  worship  an  idol  than  not  to  worship  at 
all.  It  is  not  my  purpose  to  discuss  concerning  the 
poor  soul  who  does  not  worship  at  all.  He  will 
find  his  own  place  as  sure  as  the  waves  go  down 
to  fill  up  the  troughs  of  the  sea  below.  But  the  one 
who  worships  the  idol, — how  about  him  ? 

Men  must  look  UP  for  their  ideals,  and  not  find 


146 


INDIA  ; A PROBLEM. 


“ The  sun  is  100,000  yojanas  from  the  earth,  and  the  moon  an  equal 
distance  from  the  sun.” — Vishnu  Purana  2:  7. 

them  on  a level  or  beneath  them.  No  good  man  can 
continue  so  and  worship  a bad  god.  Unless  a man 
worships  something  better  than  himself  he  will  grow 
worse  only  continually.  Since  these  things  are  true, 
where  at  once  is  the  poor  Hin- 
doo who  worships  incarnations 
so  bad  that  no  man  can  pos- 
sibly be  their  equal.  If  he  does 
not  worship  it,  he  is  a hypo- 
crite, pretending  to  follow  a re- 
ligion while  he  does  not.  If  he 
does  worship,  he  is  worse,  be- 
cause tbe  object  of  his  wor- 
ship is  lower  than  he  himself  is. 
Many  a man  gets  into  a trap 
by  a course  of  reasoning  like  the  following,  the  error 
of  which  he  fails  to  see. 

God  is  everywhere  present. 

God  is  the  most  real  of  all  things. 

No  two  things  can  occupy  the  same  place  at  the 
same  time. 

Therefore  there  is  nothing  but  God. 

In  other  words,  everything  that  is  is  God,  and  all 
that  we  see  is  but  imagination.  In  reality,  the  phys- 
ical is  imaginary,  and  the  spirit  only  is  real.  He 
thinks  he  is,  but  knows  that  he  is  not.  All  the 
world  is  illusion.  There  is  no  pain,  he  only  thinks 
there  is  pain.  He  does  not  exist,  but  only  thinks 
he  exists.  He  does  not  possess  any  thing,  but  only 
thinks  he  does.  He  does  not  feel  hungry,  but  only 


“ A bad  god.” 


THE  HINDOOS. 


147 


“ God  is  a spirit.” — John  4:  24. 

thinks  so.  He  does  not  have  thoughts,  but  only 
imagines  he  has  phantasies  lie  calls  thoughts. 

“ God  is  everywhere  present  " is  one  thing,  and 
“ God  is  everything  ” is  quite  something  else.  But 
the  Hindoo  does  not  see  it.  He  says  “ Ham  Brahm 
asmi,”  I am  Brahm.  If  man  is  God,  then  cat,  dog, 
lizard,  rat,  these  are  God  too.  If  there  is  no  differ- 
ence between  the  Creator  and  the  thing  created, 
then  a shoemaker  is  the  same  as  the  pair  of  shoes 
he  makes,  and  a carpenter  is  the  same  as  the  box 
he  makes.  Yet  he  doesn’t  see  it.  But  the  Brahmin 
always  recognizes  the  difference  between  himself 
and  his  low  caste  neighbors. 

Our  teacher  once  was  bothered  with  these  ideas, 
and  it  occurred  to  me  that  to  have  a demonstration 
would  be  good.  And  so  I said,  “ Teacher,  let’s  dem- 
onstrate. Your  hand,  which  is  only  an  imaginary 
hand,  you  please  place  against  the  door  there,  which 
is  not  a door,  but  only  an  imaginary  door.  Then 
with  my  fist,  which  I am  quite  sure  is  a real  fist,  I will 
strike  your  hand  a good  strong  blow.  If  you  do 
not  feel  something  which  is  more  than  an  imagina- 
tion, then  I will  give  up ; but  if  you  do  feel  some- 
thing which  is  more  than  an  imagination  then  you 
will  give  up.  What  do  you  say?’ 

And  he  said,  “ Let’s  not  demonstrate  that  way.” 
And  he  never  argued  with  us  for  such  nonsense 
again. 

Their  minds  are  dreamy  and  speculative,  and  at 
the  same  time  shrewd,  subtle  and  metaphysical  to 
the  extreme.  A man  will  speak  of  sin  so  common 


148 


INDIA;  A PROBLEM. 


“ Do  not  study  while  dogs  are  barking,  jackals  yelling,  or  asses  braying.** 
— Institutes  of  \hshnu  30;  12. 

in  the  world,  and  a moment  later  he  will  fall  to  phil- 
osophizing thus : God  is  universally  present.  No  sin 
can  come  into  the  presence  of  God.  Therefore  there 
is  no  sin  in  the  universe.  And  he  can  not  see  the 
error  in  the  argument. 

It  is  a common  saying  that  educated  orthodox  Hin- 
doos have  a special  aptness  for  stating  the  simj^lest 
thing  so  that  not  even  a philosopher  can  get  any- 
thing out  of  it.  For  example,  I met  a Alaratha 
Brahmin  lawyer  once,  and  after  an  hour  of  pleasant 
conversation  together,  he  asked  me  to  define  happi- 
ness. I did  so,  but  to  remember  his  definition  I 
wrote  it  down.  It  was  the  result  of  considerable 
mental  efifort  on  his  part.  “ Happiness  is  a fraction, 
the  numerator  of  which  is  the  satisfaction  of  the  am- 
bition wdiich  is  its  denominator.”  The  simplest 
thing  may  be  the  source  of  endless  argument.  For 
the  sake  of  argument  almost  any  doctrine  can  be 
established. 

The  very  weakness  of  such  doctrines  is  their 
strength.  If  there  were  not  an  element  of  truth  in 
them,  they  could  be  easily  overthrown,  but  who  will 
deny  that  God  is  everywhere?  Beginning  with  this 
right  assumption  they  proceed  to  argue  in  a false 
way,  and  can  not  see  it  because  of  the  truth  they 
started  out  with.  The  result  is  the  rankest  pan- 
theism, and  no  man  can  locate  himself  satisfactorily 
to  himself. 

Not  far  from  Bulsar  is  a little  village  where  a man 
has  dug  a well,  in  the  name  of  religion.  He  put  an 


THE  HINDOOS. 


149 


“Be  thou  exalted,  O God,  above  the  heavens:  let  thy  glory  be  above  all 
the  earth.” — Psalms  57:  ii. 

inscription  on  it.  saying  that  it  was  for  the  public, 
but  added  that  his  enemy,  so-and-so  “ may  not  get 
water  here.”  His  wife  was  in  full  sympathy.  Yet 
India  has  no  monopoly  on  the  mixing  of  good  and 
evil  actions. 

The  Hindoo  is  called  the  ” Gentle  Hindoo.”  The 
theories  of  the  high  caste  people  would  seem  to  jus- 


“ His  wife  was  in  full  sympathy.” 


tify  the  term.  A man  will  eat  no  flesh  because  to  do 
so  would  justify  the  taking  of  life.  He  will  not  kill 
a bed  bug  nor  a mosquito  nor  a flea.  If  a bed  bug 
chance  to  walk  up  and  down  his  coat  he  will  pick 
off  the  poor  little  fellow,  carry  him  out  and  drop  him 
down.  He  will  put  his  hands  gently  on  the  back  of 
a cow  that  happens  to  be  walking  or  standing  where 
he  wishes  to  go,  and  he  will  walk  around  her.  And 


INDIA;  A PROBLEM. 


150 


“ The  occult  powers  are  produced  by  birth,  herbs,  incantations,  austeri- 
ties, or  samadhi.” — Yoga  Shastra  i : 27. 

when  another  Hindoo  strikes  a bullock  he  is  driving, 
some  one  is  sure  to  call  out,  “ Have  mercy,  have 
mercy.” 

But  the  same  Hindoos  will  wear  leather  shoes  in 
preference  to  wooden  ones,  they  will  drink  water  out 


“ Full  of  all  kinds  of  little  animal  life.*’ 


of  a common  tank  that  is  full  of  all  kinds  of  little 
animal  life  and  disease  germs,  they  will  eat  refined 
white  sugar  in  spite  of  the  way  it  is  refined,  they 
would  rather  see  a crippled  animal  die  a slow  and 
painful  death  than  to  do  anything  in  mercy  to  has- 
ten its  death,  and  they  would  rather  turn  out  an 


THE  HINDOOS. 


I5I 


“The  tender  mercies  of  the  wicked  are  cruel.” — Prov.  12:  10. 

animal  to  starve  than  to  dispose  of  him  in  any  other 
way.  It’s  all  an  inglorious  farce,  this  outward  re- 
gard for  animals,  this  calling  sacred  the  pea-fowl, 
the  elephant,  snake,  cow,  monkey,  and  the  bull.  A 
shop-keeper  will  drive  a starving  man  from  his 
place,  but  let  a wandering  bull  help  himself  from 
the  grain  bin.  He  will  permit  a low  caste  man’s 
cow  to  drink  perhaps  from  a certain  vessel,  but  he 
would  not  let  the  owner  of  the  cow  so  much  as  touch 
the  vessel.  They  will  build  a few  hospitals  for  aged 
and  infirm  animals,  and  prolong  their  sufferings  as 
possible,  without  medicine  and  often  with 
scanty  food,  and  then  talk  of  the  brother- 
hood of  all  created  things ! Outside  such 
a hospital  is  usually  a crowd  of  half-starved 
cripples  of  the  genus  man,  and  the  whole 
place  seems  to  me  a most  striking  figure 
of  modern  Hindooism.  It  is  suffering  sores 
within,  and  sore  sufferings  without ! For 
my  part  I prefer  a little  more  of  the  actual 
brotherhood  of  man,  and  am  quite  willing 
to  put  up  with  less  of  the  all-creation  broth- 
erhood ; especially  since  the  all-creation  the- 
ory seems  strangely  to  exclude  man ! 

What  a gentle  Hindoo  will  do  to  his 
team  is  scarcely  seen  elsewhere.  He  over- 
works them  and  underfeeds  them.  His 
whip  is  arranged  so  that  it  is  a prod  when 
he  thinks  necessary.  I have  seen  Desais 
(certain  high  caste  people)  hauling  brick  by 
contract,  and  in  order  to  get  more  out  of 


152 


INDIA  ; A PRUBLEM. 


“Annihilate  the  fools,  slay  them  and  burn  them  up.” — RigA'eda  7:  104:  i. 

it  they  beat  tlieir  poor  bullocks  till  they  just  lay  down 
under  the  lash.  And  sometimes  pepper  is  rubbed  in- 
to their  eyes  to  make  them  go  on.  This  is  not  the 
most  frequent  thing,  to  be  sure,  but  who  can  tell  why  it 
happens  at  all  in  a land  where  animals  are  worshiped? 

“ Have  mercy.”  They  are  a people  of  mercy,  yet 
cruelly  forgetful  at  times.  Who  that  has  lived  in 
India  has  not  heard  from  behind  enclosures  the 
thud,  thud,  of  a man  beating  his  wife?  Who  has 
not  seen  the  tired  ox  goaded  with  the  prod  until  the 
blood  trickled  down  to  the  ground?  We  have  seen 
a young  man  beat  his  grandmother,  and  were  about 
to  run  in  between  them  to  save  the  old  woman,  when 
several  IMahomcdan  men  caught  me  and  said,  “ Sa- 
hib, never  go  into  a place  like  that.  They'd  both 
be  on  you  in  a moment.”  We  have  seen  a lad  use 
the  ox-goad  to  prod  his  sister  in  the  bare  back,  be- 
cause she  would  not  do  some  little  thing  he  had 
ordered  her  to  do. 

And  they  have  sacrifices.  Goats,  kids,  chickens, 
buffaloes  are  offered  here  and  there  in  sacrifice.  In 
Benares  we  saw  the  blood.  In  Calcutta  we  saw  the 
place.  In  Poona  rve  saw  the  animal  being  led  off' 
to  the  sacrifice.  In  Bulsar  we  have  seen  a kid  fon- 
dled in  the  arms  of  a man  who  was  carrying  it  away 
at  the  time  to  the  sacrificial  offering.  One  poor 
fellow  once  told  me  he  had  done  everything  he 
knew  to  cure  his  sick  wife,  and  all  to  no  avail ; now 
he  was  leaving  her  alone  for  the  time  while  he 
walked  twelve  miles  to  a place  to  offer  a kid  in  sac- 
rifice. This  was  his  last  resort. 


THE  HINDOOS. 


153 


“ Pray  without  ceasing.” — i Thess.  5:  17. 

About  Ahmadebad  there  is  a custom  prevailing 
among  certain  high  castes  to  offer  a rooster  once  a 
year  as  an  atonement.  The  rooster  is  in  readiness 
when  a low  caste  man  is  called.  He  unties  the  roost- 
er and  in  the  presence  of  the  other  man  kills  it  and 
sprinkles  a hit  of  the  blood  over  the  doorsill.  Then 
for  his  services  the  rooster  is  his,  and  he  takes  it 
to  his  house  and  there  they  cook  it  and  eat  it.  A 
few  miles  away  any  young  enthusiast  is  likely  to 
deny  that  there  are  any  sacrifices  at  all  in  the  whole 
of  India. 

Often  telling  the  story  of  the  creation  among  the 
common  people  I have  heard  this  reply;  “Adam 
and  Eve?  O yes,  that’s  the  same  as  our  IMahadeo 
and  Parvati,  only  you  call  them  Adam  and  Eve, 
which  is  English."  Their  knowledge  of  the  crea- 
tion is  not  at  all  definite,  hut  they  have  stories  of 
creation  and  a first  pair. 

One  common  expression  is  that  God  made  the 
world  in  seven  days,  three  and  a half  days  for  all 
things  and  the  other  three  and  a half  for  a peacock. 
However  much  or  little  this  idea  prevails  among 
the  uneducated,  I do  not  know,  hut  it  shows  the 
Hindoo  love  for  the  beautifully  feathered  peacock, 
sacred  to  them  all. 

As  to  incarnations,  one  always  hears  the  tale  in  a 
dififerent  way  from  what  he  had  heard  it  before. 
Even  the  number  of  them  is  most  unreliable.  But 
there  is  a general  agreement  that  there  have  been 
nine  incarnations  with  faults  and  frolics,  hut  the 
Spotless  One  is  yet  to  come.  This  list  of  incar- 


154 


INDIA;  A PROBLEM. 


“ Yonder  burning  sun  is  no  other  than  Death.  Creatures  on  this  side 
of  him  die;  on  the  other  side  are  the  gods.” — Satapatha 
Brahmana  2 : 3 : 8 : 8. 

nations  as  they  are  supposed  by  the  believers  to 
have  existed  is  as  follows ; 

1.  The  Fish, 

2.  The  Tortoise, 

3.  The  Boar, 

4.  The  Lion, 

5.  The  Dwarf, 

6.  Fersaram,  who  made 
caste, 

7.  Krishna,  of  many 
wives, 

8.  Rama,  an  ancient 
king, 

9.  Buddha, 

10.  To  Come — The  Spot- 
less One. 

iSIany  stories  are 
current  about  every 
one  cf  these  nine. 
Some  say  there  are  thirty-three.  Others  say  there  are 
many  more.  It  is  most  refreshing  to  know  that  the 
hordes  of  Hindoos,  crushed  with  superstition  and 
weary  with  sin,  driven  on  by  caste  and  burdened 
with  too  much  religion,  are  looking  for  a Sinless  One. 
How  easy  is  the  Christian’s  answer  to  this  longing 
of  the  human  heart. 

The  Hindoo  idea  of  God  is  that  of  deified  men, 
and  the  men  are  the  Hindoos  of  all  ages.  A god 
does  the  same  as  men,  only  on  a larger  scale.  King 


THE  HINDOOS. 


155 


“Wisdom  is  the  principal  thing,  therefore  get  wisdom.” — Prov.  4:  7. 

Sagara  is  said  to  have  had  60,000  sons  born  in  a 
pumpkin.  Hannuman  is  said  to  have  carried  the 
sun  under  his  arm.  It  is  said  that  Shiva  was  ready 
to  part  with  all  his  religious  merit  acquired  by  long 
austerities  in  order  that  he  might  gratify  his  evil 
desires  but  once  with  Mohani.  The  gods  had  their 
battles  in  the  olden  time,  and  a big  god  cut  off  the 
head  of  a little  one.  Justice  and  mercy  are  not  as- 
sociated. Firmness  and  kindness  are  not  classed 
together.  Holiness  is  not  an  essential  attribute. 

The  Hindoo  believes  in  the  doctrine,  “ According 
to  your  faith  be  it  unto  you,”  with  a vengeance. 
He  calls  it  ” having  attachment.”  If  he  goes  into 
water  without  attachment,  then  he  says  he  will  not 
get  wet.  That  is  to  say,  if  going  into  water  he  re- 
gards it  not  as  water,  then  he  will  not  get  wet.  He 
thinks  that  if  he  goes  into  fire  without  attachment 
it  will  not  burn  him.  He  thinks  that  if  he  sins  without 
attachment  it  will  not  be  sin  to  him.  Whatever 
he  does,  good  or  evil,  without  attachment,  is  the 
same  as  though  he  had  not  done  it.  In  short,  he 
thinks  that  a thing  is  true  because  he  thinks  it  is 
true,  but  if  he  believes  it  not  to  be  true,  then  it  is 
not  true,  whether  it  is  true  or  not ! 

A common  saying,  illustrative  of  this  theory,  as  it 
applies  to  the  belief  in  idols,  is, 

If  you  think  so,  it’s  a god; 

If  you  don’t,  it’s  but  sod. 

This  peculiar  bent  of  mind  is  sometimes  manifest 
in  religious  conversation  of  any  kind.  One  says  a 


INDIA  ; A PROBLEM. 


156 

“Actions  defile  me  not.’’ — Krishna,  in  Bhagavad  Gita  4:  14. 

thing  is  true.  The  other  says  he  does  not  believe 
it.  First  says  he  can  prove  it.  But  after  the  proof 
the  other  still  says  he  does  not  believe  it.  First 
says  he  was  there  and  saw  it.  The  other  still  in- 
sists that  he  does  not  believe  it,  and  thinks  that  he 
has  thus  set  up  an  argument  that  a thousand  on 
the  other  side  could  not  overthrow. 

They  consider  it  no  sin  to  tell  a lie  to  establish 
a truth.  It  is  no  lie  to  tell  a lie  with  mental  reser- 
vation. And  there  are  not  a few  ever  ready  to  tell 
a lie  to  establish  one  already  told.  It  was  both  piti- 
ful and  amusing  to  read  in  a Madras  Hindoo  paper, 
not  long  ago,  an  article  trying  to  prove  that  the 
term  ‘‘  lying  Hindoo  ” is  a misnomer.  Ask  the  dis- 
tance to  a place,  ask  the  price  of  an  article,  ask  the 
quality  of  goods,  ask  about  the  character  of  a man, 
ask  antthing, — you  must  always  accept  the  answer 
with  the  greatest  possible  allowance.  The  Director 
of  Public  Instruction  of  Calcutta  not  long  ago  said 
he  would  prefer  a single  honest  lad  that  could  be 
trusted  with  200  rupees,  to  a thousand  B.  A’s.  and 
]M.  A’s.  It  is  this  moral  power,  this  devotedness 
to  truth  that  Hindooism  lacks. 

But  it  is  not  all  dark,  though  the  blackness  of 
darkness  is  everywhere  felt.  Hindoos  have  good 
points  too.  If  I should  say  that  every  trait  of  the 
Hindoo  character  is  bad,  and  that  every  characteris- 
tic of  the  Hindoo  religion  is  bad.  I'd  be  as  much  of 
an  idiot  as  the  Hindoo  who  admits  Christianity  to  be 
the  best  religion  in  the  world,  and  yet  refuses  to 


THE  HINDOOS. 


157 


“ ilan  looketh  on  the  outward  appearance,  but  the  Lord  looketh  on  the 
lieart.” — i Sam.  16:7. 

become  a Christian  because  he  chooses  to  regard  it 
as  a foreign  religion. 

In  a beautiful  sonnet  addressed  to  India,  on  leav- 
ing that  country,  Sir  Edwin  Arnold  has  these  ap- 
propriate lines : 

“ Thy  shining  shores,  thy  peoples  of  the  sun. 
Gentle,  soft-mannered,  bj-  a kind  word  won.” 

Among  various  differing  classes  that  gentle,  soft 
manner  is  often  apparent.  If  one  comes  to  see  you 
he  will  not  think  of  going  without  asking  permission 
first,  and  he  waits  to  receive  the  permission.  If  you 
call  upon  them  they  receive  you  most  cordially,  giv- 
ing you  tea,  pan  (a  leaf)  or  a few  spices  as  soon  as 
you  come.  Pan  is  the  usual  thing.  I have  often 
eaten  it,  and  like  it  much  for  its  pleasant  astringent 
taste,  but  I do  not  make  it  a habit.  The  giving  of 
flowers  is  a pleasant  custom.  One  flower  or  a bou- 
quet is  often  given  as  a mark  of  respect  on  various 
occasions.  Strings  of  flowers  are  hung  around  the 
neck  of  a departing  visitor  or  friend.  In  every  little 
town  there  is  one  or  more  stores  where  cut  flowers 
can  be  bought  for  a mere  trifle,  kleet  a man  on  the 
street  and  he  shows  his  interest  in  y^ou  by  asking 
a lot  of  the  simplest  questions  ; where  are  you  going, 
what  have  y^ou  got,  what  did  you  pay  for  it,  what 
will  you  do  with  it,  how  long  will  you  stay  ; and  you 
may  ask  other  such  questions  in  return  which  will 
be  appreciated. 

Living  as  we  do,  among  the  people,  we  have  come 
to  learn  them  the  same  as  we  learn  to  know  each 
other  at  home.  And  we  have  Hindoo  friends  who 


158 


INDIA  : A PROBLEM. 


“ The  father  obtains  immortality,  if  he  sees  the  face  of  a living  son.” — - 
Institutes  of  Vishnu  15:  45. 

are  as  intelligent,  and  as  agreeable,  and  friendly 
as  anybody  could  be.  Of  these  close  friends,  I am 
glad  to  say  there  are  not  a few.  And  we  value  them 
as  we  do  any  friend  at  home.  Once  a man  becomes 
your  friend,  he  is  lilcely  to  remain  such,  not  only 
in  your  presence,  but  elsewhere. 

They  are  profuse  in  their  expressions  of  praise, 

when  they  wish  to 
speak  well  of  any- 
one, as  also  there  is 
no  end  to  bitter  lan- 
guage when  there 
is  thought  to  be 
cause  for  speaking 
ill.  We  keep  some 
of  the  letters  we 
get,  for  we  appre- 
ciate them. 

Not  unfrequent 
are  the  troubles 
arising  between 
man  and  man,  but 
they  are  to  be 
praised  for  their  regard  for  the  arbitration  idea. 
They  have  a saying  that  where  there  are  five,  God 
is;  which  means,  the  decision  of  five  gives  justice. 
And  very  frequently  in  a quarrel  a company  of  five 
is  agreed  upon,  and  their  decision  is  usually  final. 
Each  village  has  its  five  which  settles  village  trou- 
bles and  is  more  or  less  permanent. 


J oil? 

I '/U  PW  i-t  l' 

“ We  keep  some  of  the  letters.” 


THE  HINDOOS. 


159 


“God  will  render  to  every  man  according  to  his  deeds.” — Rom.  2:  6. 


At  the  approach  of  death  the  poor  Hindoo  is  usu- 
ally fearful.  And  there  is  no  end  of  theories  con- 
cerning the  state  of  things  after  death.  The  most 
common  idea  is  perhaps  that  he  is  to  be  born  over 
again,  and  the  greatest  hope  is  that  this  oft  re- 
peated being  born  and  dying  should  end,  and  that 
the  soul  be  absorbed  into  God,  to  be  itself  no  more. 
Some  think  that  the  soul  is  carried  up  for  judgment 
in  perfumed  chariots.  Others  have  the  idea  that 
they  must  climb  up  a slender  rope  ladder  which  is 
liable  to  break  at  any  time,  according  as  the  life 
has  been.  Practically  all  believe  in  a future  life  of 
some  sort.  Some  think  the  soul  lingers  about  the 
place  of  death  for  a time,  while  others  say  it  goes 
away  at  once. 

A folklore  story  tells  the  imaginations  of  some 
as  to  how  things  go  sometimes.  A Brahmin  went 
to  bed  in  the  evening  very  tired.  Being  weary  he 
forgot  to  put  a little  vessel  of  drinking  water  on 
the  floor  under  the  bed,  as  was  his  custom.  In  the 
night  his  soul  becoming  thirsty  went  to  the  vessel 
for  water,  and  finding  it  empty  went  in  search 
of  water  elsewhere.  It  came  into  the  house  of  a 
neighbor,  and  finding  the  lid  off  a water  vessel  there 
it  went  into  it  and  was  drinking  free- 


ly. It  so  happened  that  the  woman 
of  that  house  was  up  for  some  cause 
or  other,  and  just  then  spying  the 
water  vessel  without  a lid  on,  put 
it  on  at  once.  The  man’s  soul  was 
in  it,  and  could  not  get  out.  In  the  morning  it  was 


“ Lid  off.” 


i6o 


INDIA  ; A PROBLEM. 


“We  seek  the  mighty  one  for  wealth.” — Rig- Veda  i:  42:  10. 

noised  abroad  quickly  that  so-and-so  was  dead,  for 
the  soul  had  not  yet  come  back.  Soon  the  caste- 

men  came  together 
and  the  body  was 
prepared  for  the 
burning,  placed  up- 
on the  bamboo  bier, 
and  carried  to  the 
river  side.  After 
a couple  hou’.s  his 
ashes  were  thrown 
to  the  waters.  And 
then  the  woman 
not  knowing,  went 
to  the  water  vessel, 
and  the  confined 
soul  made  good  its 
escape.  But  it  was  too  late.  \\’hen  it  reached  the 
house  the  body  was  not  there,  and  it  went 
wandering.  Xow  it  so  happened  that 
near  by  a lower  caste  man  was  lying  at 
the  point  of  death,  and  the  Brahmin’s  soul 
hovered  about  there  till  the  other's  soul 
escaped,  and  just  at  the  proper  moment 
it  went  into  the  other  man,  who  began  at 
once  to  get  better,  and  soon  recovered. 

But  there  was  a difference.  It  was  the 
same  man  in  appearance,  but  not  in  be- 
havior. He  looked  like  a low  caste  man, 
he  acted  and  spoke  like  a Brahmin.  He 
went  to  the  house  he  had  formerly  occu-  a^ow-caste 


“ After  a couple  of  hours,  his  ashes.’* 


THE  HINDOOS. 


l6l 


“A  good  name  is  rather  to  be  chosen  than  great  riches.” — Prov.  22:  i. 

pied.  They  did  not  know  him.  He  said,  ‘‘  This 
is  my  house,  and  }'OU  are  my  wife.”  There  was 
great  consternation,  and  I never  heard  how  it  ended. 

^Vhen  a bad  Hindoo  is  born  over  again  he  is 
born  a flea,  or  gnat,  or  cow,  or  low-caste  man,  or 
something  undesirable.  In  some  localities  they 
think  an  adulterer  gets  his  just  dues.  He  is  placed 
in  judgment  and  there  is  made  to  embrace  a metal 
image  which  is  almost  white  hot.  The  fierce  heat 
kills  him,  and  then  he  is  made  alive  again  and  has 
to  embrace  the  form  again,  with  the  same  result. 
This  is  repeated  as  often  as  he  was  guilty  of  the 
sin  here  below.  Among  others  however  this  sin  is 
not  considered  sin  except  it  be  with  a relative. 

Others  believe  a wicked  man  gets  considerable  ex- 
perience before  he  comes  back  to  this  Avorld  again. 
” Even  on  his  death-bed  huge,  monstrous-looking 
figures  surround  him  and  especially  towards  the 
closing  moments  of  his  earthly  career.  These  make 
mouths  at  him,  threaten  him,  terrify  him,  and  inform 
him  these  horrors  are  but  the  mild  precursors  of 
those  which  await  him  in  the  nether  regions.  These 
beings  are  visible  to  him  alone,  none  of  those  who 
stand  by  being  able  to  see  them.  After  bis  death, 
he  is  taken  care  of  by  Kalan.  This  monster  is  fur- 
nished with  a long  rope  and  an  iron  pestle ; and  with 
the  aid  of  his  grisly  looking  attendants  he  strings 
up  the  dead  man  on  his  pestle  and  carries  him  off 
to  other  regions.  There  he  is  judged,  the  celestiak 
recorder  reads  out  a full  and  correct  account  of  all 
the  man’s  actions.  His  sins  are  to  be  expiated  in 


INDIA  : A PROBLEil. 


162 


“ The  continents  are  surrounded  severally  by  seven  great  seas,  salt  water, 
sugarcane  juice,  wine,  ghee,  curd,  milk,  and  of  fresh 
water.” — Vishnu  Purana  2:  7. 

part  then  and  there.  A large  copper  vessel  is 
brought  and  placed  over  a burning  oven.  W*hen 
the  fire  burns  intensely,  so  that  the  vessel  is  white 
hot,  it  is  filled  half-full  with  sand.  When  the  sand 
begins  to  burn,  the  sinner  is  placed  in  the  vessel  and 
he  and  the  sand  are  stirred.  He  dies  again,  is  forth- 
with restored  to  life,  and  the  process  is  repeated. 
Afterwards  he  is  taken  out  and  sent  to  the  hellish 
regions  to  suffer  the  pains  and  torments  incidental 
to  life  there.  Some  believe  that  he  is  kept  there 
forever,  but  others  think  that  when  he  has  sufficient- 
ly well  atoned  for  his  past  sins,  he  is  released  in 
order  to  be  born  over  again  in  this  world,  and  so 
on  forever."  ^ 

Among  other  preparations  for  the  disposal  of  the 
body  the  caste  mark  is  put  on  the  forehead,  and  a 
small  piece  of  money  or  a bit  of  bread  is  put  into  the 
mouth.  If  it  is  bread,  it  is  prepared  with  flour  made 
by  turning  the  mill  backwards.  Bread  thus  pre- 
pared would  never  be  used  in  any  other  way.  The 
body  is  burned  near  some  stream  if  possible,  or  by 
any  water’s  edge.  Some  of  the  lower  castes,  how- 
ever, bury  their  dead. 

Life  is  full  of  superstitions.  There  are  ghosts, 
omens,  signs,  the  evil  eye,  evil  days  and  lucky  ones, 
evil  spirits,  devils,  haunted  burning  grounds,  pollu- 
tions, demons,  possessions,  and  fantastic  ideas  ga- 
lore. The  cobra  is  thought  to  have  thousands  of 
little  legs,  and  after  biting  anyone  he  can  talk  to 


^ Malabar  and  its  Folk,  by  Gopal  Panikkar. 


THE  HINDOOS. 


163 


“Study  to  show  thyself  approved  unto  God.” — 2 Tim.  2:  15. 

give  the  reason  why,  if  the  person  bitten  stops  to 
ask  it.  Their  geography  is  false,  and  astronomy 
too.  An  eclipse  is  caused  when  the  great  serpent 
Rahu  endeavors  to  devour  sun  or  moon.  During  an 
eclipse  all  people 
and  everything  is 
polluted,  so  all 
Hindoos  bathe  aft- 
er an  eclipse.  If  a 
firefly  appears,  that 
is  a sign  that  rob- 
bers will  appear 
later.  The  hooting 
of  an  owl  is  a very 
bad  sign, — it  means 
that  somebody  is 
going  to  die.  If 
one  speaks  of  a 
lizard  it  will  be  able  to  catch  no  food  that  day. 
Little  red  insects  which  appear  soon  after  the  be- 
ginning of  the  monsoons  are  believed  to  fall  from 
the  heavens.  Rama  stroked  a squirrel  with  his 
hand,  and  from  that  time  it  had  stripes.  To  speak 
well  of  a little  child  is  to  bring  it  ill  luck.  If  a cat 
cross  one’s  path  he’d  better  go  back.  If  there  is 
itching  in  the  palm  of  the  hand  or  on  the  sole  of 
the  foot,  it  means  that  money  is  coming.  The  ex- 
act moment  of  a child’s  birth  is  carefully  recorded 
that  the  horoscope  may  be  made  out  properly.  The 
horoscope  determines  the  child’s  future  for  good  or 
evil.  It  is  the  extremity  of  wickedness  to  be  born 


“ Geography  is  false.** 


164 


INDIA  : A PROBLEM. 


“ Om,  the  word  of  glory.” — Yoga  Shastra  i : 27. 

during  an  eclipse.  If  a man  shave  on  special  days 
he  will  get  a certain  disease.  When  a new  house 
is  built,  one  of  the  family  will  die.  The  first  thing 
a man  sees  on  waking  in  the  morning  determines 
his  good  or  ill  luck  that  day.  Some  think  the  dove 
a bird  of  evil.  The  lizard  is  a great  prophet  of  the 
future. 

^^'ith  all  these  doubts  and  fears,  with  all  these 
superstitions  and  mythologies,  the  poor 
Hindoo  trudges  on  in  his  weary  way.  He 
could  exchange  all  this  for  the  jo\s  and 
hopes  and  consolations  and  aspirations 
and  assurances  of  the  Christian’s  happy 
life,  but  he  has  not  learned  to  think  so. 
He  has  not  yet  appreciated  this.  But  he 
will  not  go  on  forever  in  this  unwonted 
way.  The  Hindoo  idea  of  life  must  give 
place  to  something  sweeter  and  purer  and 
better.  This,  their  idea  of  life,  one  of  their 
own  poets  aptly  expresses  when  he  says: 

“ How  man}"  births  are  past  I cannot  tell; 

How  many  yet  to  come  no  man  can  say; 

But  this  alone  I know  and  know  full  well, 

That  pain  and  grief  embitter  all  the  way.” 


“ Something 
sweeter.” 


MATERIALS  FOR  A CO^IPARISOX-STUDY 
OF  THE  RELIGIOUS  PROBLEM 
IX  IXDIA. 

Chapter  Eight. 


“And  many  shall  follow  their  pernicious  ways.” — 2 Peter  2:  2. 

It  is  not  claimed  that  this  table  is  complete.  As 
a comparison  of  religions  in  India  to-day,  however, 
it  will  be  found  more  and  more  interesting.  The 
comparison  is  for  India  only,  as  will  be  evident  from 
N^o.  28  in  the  Parsee  column,  and  X^o.  8 in  the  Bud- 
dhist column.  I have  dear  friends  among  the  Cath- 
olic people,  who  will  be  surprised,  as  well  as  we 
were,  at  the  contents  of  the  middle  column.  There 
is  a question  as  to  Xo.  20  of  the  Buddhist  column, 
but  missionaries  in  Burma  write  that  Buddhism  makes 
no  converts  there.  Yet  we  know  that  there  have 
been  conversions  to  the  Buddhist  religion.  It  is  sug- 
gested that  the  reader  add  such  Scripture  references 
as  he  may  think  best  suited,  one  for  each  number. 

i6s 


Materials  for  a Comparison=Study  of  the  Religious  Problem  in  India. 


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Materials  for  a Comparison-Study  of  the  Religious  Prohleni  in  India.— (Continued.) 


Has  Been  Done. 


PART  TWO. 


CALCUTTA. 


Chapter  Nine. 


“ Love  worketh  no  ill  to  his  neighbor : therefore  love  is  the  fulfilling  of 
the  law.” — Rom.  13:  10. 

Calcutta  is  a modern  city,  founded  by  one  Job 
Charnock,  who  set  up  a factory  there  in  1690,  mar- 
ried a Hindoo  woman,  and  lived  in  many  respects 
like  a Hindoo.  The  village  was  named  after  Kali 
ghat,  where  there  was  a temple  to  Kali  the  goddess 
to  whom  many  sacrifices  of  goats  and  buffaloes  are 
continually  made.  It  is  about  ninety  miles  from  the 
sea,  situated  upon  the  Hoogli  River,  whose  channel 
often  proves  dangerous  on  account  of  the  ever-pres- 
ent quicksands,  in  changing  localities. 

Calcutta  is  at  the  present  time  the  largest  city  in 
India,  and  is  called  the  city  of  palaces.  It  is  the 
capital  of  the  whole  Indian  empire.  The  viceroy  has 
his  residence  here  during  the  winter  months,  but  in 
the  heated  part  of  the  year  he  dwells  at  Simla,  high 
up  in  the  mountains.  There  are  many  splendid  gov- 
ernment buildings,  spacious  residences,  factories,  ho- 
tels and  parks,  monuments  and  colleges  and  churches, 
and  as  many  an  English  resident  has  termed  it,  “ a 
beastly  climate.”  The  only  glass  factory  in  India  that 
is  carried  on  with  English  methods  is  in  Calcutta. 

169 


‘ The  largest  city  of  India.” 


CALCUTTA. 


I71 


“ Blessed  are  the  pure  in  heart,  for  they  shall  see  God.” — Matt.  5 : 9. 


The  average  Bengali  is  keen  of  intellect,  usually 
aspiring  to  some  office  under  Government,  and  like 
all  Indians,  is  a lover  of  leisure.  INIany  a one,  like 
Mozoomdar  prefers  to  spend  the  latter  days  of  life 
in  complete  retirement  and  isolation.  One  of  the  first 
things  that  a stranger  in  Calcutta  notices,  is  the  cus- 
tom of  nearly  all  the  Bengali  men  to  go  bareheaded 
on  the  streets,  -wrapping  only  a large  scarf  about 
the  neck  even  in  cold  weather. 


It  was  here  that  Carey  landed  in  1793.  and  a few 
years  later,  when  he  was  joined  by  Marshman  and 
Ward,  all  would  have  been  sent  home  together,  but 
they  made  their  way  to  Serampore,  a Danish  settle- 
ment some  thirteen  miles  distant.  And  not  far  from 
Serampore  College,  a Baptist  institution,  lie  together 
the  remains  of  that  trio  of  pioneer  Christian  mis- 
sionaries. Their  own  people  would  have  driven  out 

^ then  whom  now 

/ y the  world  delights 


to  honor. 

The  black  hole 
of  Calcutta  is  so 
entirely  a thing  of 
the  past  that  the 
majority  of  the 
people  there  could 
not  even  point  out 
the  place  perhaps 
of  fearful  suffoca- 
tion. In  fact  the 


“ The  beautiful  post  office.” 


172 


INDIA  ; A PROBLEM. 


“ Cows  take  away  every  sin.” — Inst.  Vishnu  23:  58. 

beautiful  post  office,  with  its  high  dome,  stands  on  the 
site  of  the  once  famous  black  hole. 

It  is  a strange  comment  that  religious  liberty  has  to 
fight  for  life  sometimes  against  its  sworn  defenders. 
Beadon  square,  Calcutta,  was  for  fifty  years  a public 
preaching  place,  but  in  i88i  an  effort  was  made  to 
stop  all  public  preaching  in  four  principal  squares, 
without  special  permission.  The  chairman  of  the  mu- 
nicipal commissioners,  who  was  also  the  head  of  the 
police  department,  was  a Roman  Catholic,  appointed 
by  a Lieutenant  Governor,  who  was  “ hostile  both  to 
missions  and  to  morality.”  When  speaking  to  a quiet 
crowd  one  Sunday,  the  police  came  up  to  the  mission- 
aries and  ordered  the  preaching  to  he  stopped.  It  con- 
tinued, and  on  a later  preaching  occasion  the  preach- 
ers were  arrested.  Sentiment  was  with  the  mission- 
aries, who  claimed  they  wanted  only  what  rights  were 
granted  to  all,  and  in  this  instance  what  had  been 
enjoyed  by  all  for  many  years.  The  case  came  to 
court,  and  the  trial  continued  for  two  weeks.  The 
decision  was  given  by  four  judges,  one  a Mahome- 
dan,  one  a Hindoo,  and  two  Englishmen,  and  was 
unanimous  in  favor  of  the  missionaries.  And  from 
that  day  to  this,  there  has  been  no  interference  with 
the  preaching  of  the  Gosjiel  in  the  open  air  of  Cal- 
cutta. If  any  one  traveling  in  India  should  wish 
to  exercise  in  the  open  air  labors  so  common  to  mis- 
sionaries, he  would  not  fail  to  get  a crowd  of  will- 
ing listeners. 

There  are  more  than  thirty  churches  and  chapels 
in  Calcutta,  and  more  than  a dozen  different  mis- 


CALCUTTA. 


173 


“ For  by  grace  are  ye  saved  through  faith.” — Eph.  5 : 8. 

sionary  societies  engaged  in  the  various  numerous 
phases  of  mission  work.  And  the  whole  number  of 
missionaries  is  about  150,  counting  educational  as  well 
as  medical  missionaries,  also  their  wives  who  certainly 
take  a part  in  the  work.  There  are  more  than  thir- 
ty-five Sunday  schools,  and  open-air  preaching  is  very 
common. 

Many  private  schools  are  conducted  by  Hindoos 
on  their  own  accord.  Often  these  Hindoo  teachers  can 
be  induced  to  assemble  their  scholars  for  an  hour  on 
Sunday's,  when  the  Christian  workers  come  and  hold 
a Sunday  school.  The  children  all  like  these  special 
sessions  on  the  Lord’s  day. 

I am  told  that  there  are  about  fifteen  different  native 
Christian  congregations  in  Calcutta,  several  of  these 
being  entirely  self-supporting.  It  recpires  but  a per- 
sonal acquaintance  with  some  of  the  men  and  women 
who  are  the  Indian  Christians,  to  realize  what  a 
wonderful  thing  is  the  religion  which  we  have  in- 
herited. In  this  city  alone,  at  the  present  time  are 
twenty-five  ordained  native  ministers  in  the  different 
missions,  there  are  six  Indian  Christian  lawyers,  twelve 
doctors,  both  men  and  women,  six  have  visited  for- 
eign countries,  twenty  are  in  prominent  positions  un- 
der Government,  as  assistant  postmaster  general,  sub- 
judge, etc.;  ten  are  editors  or  authors,  six  are  mer- 
chants, and  forty  odd  are  engaged  in  some  depart- 
ment of  mission  work  in  addition  to  the  ordained 
ministers  mentioned  before. 

Work  among  the  many  students  is  carried  on  in 


1/4 


INDIA  ; A PROBLEM. 


“ He  must  not  eat  during  an  eclipse  of  the  moon  or  sun/^ — Inst,  of 
Vishnu  68:  i. 

part  now  by  Bengali  Christians,  and  is  increasingly 
interesting.  A high-caste  man  has  to  endure  untold 
persecutions  even  in  the  capital  city,  if  he  dares  to 
come  out  and  be  baptized.  He  may  do  anything  else. 

In  the  well  chosen  words  of  Rob- 
ert P.  Wilder,  in  his  little  book 
“ Among  India’s  Students,”  a 
babu,  as  a Bengali  gentleman  is 
called,  “ may  cease  worshiping 
idols,  he  may  neglect  the  Hindoo 
shastras  and  read  the  Bible.  He 
may  believe  in  Jesus  and  confess 
Him  openly  by  word  of  mouth. 
All  this  will  not  make  an  out- 
caste  of  him.  But  the  moment 
he  is  baptized,  persecution  be- 
gins,— then,  and  then  only,  he  is  regarded  as  real- 
ly a Christian  by  his  Hindoo  friends.” 

The  census  shows  the  people  of  Calcutta  to  be  di- 
vided religiously  as  follows : 


Hindoos,  555.462 

Mahomedans,  249.939 

Christians 37.925 

Buddhists 2.903 

Jains,  1,241 

.Aborigines 691 

Parsees 290 

Sikhs 153 

Total 844,604 


“ Bengali  Christians.” 


CALCUTTA. 


175 


“The  wisdom  of  this  world  is  foolishness  with  God.’* — i Cor.  3:  19. 

In  the  whole  of  the  Bengal  Presidency  there  are 
275,000  Christians,  of  whom  27,000  are  Europeans, 
and  23,000  are  Eurasians.  This  leaves  the  presidency 
then,  some  225,000  Indian  Christians. 


JUDSON  AND  THE  KARENS. 


Chapter  Ten. 


“The  killer  of  a cow  (is  born)  blind.” — Inst,  of  Vishnu  45:  19. 

Adoniram  Judson  was  born  in  1788.  Like  all  oth- 
er American  boys,  he  was  active  and  hopeful  from 
his  youth  up.  He  entered  college  when  sixteen  years 
of  age.  He  was  a careful  student,  and  finished  with 
honor.  At  college,  however,  he  was  intimately  as- 
sociated with  a bright  young  man  who  doubted  the 
truth  of  the  Scriptures,  and  both  together  grew  into 
infidelity. 

When  out  on  a journey  Judson  once  stopped  at 
a country  hotel,  where  he  was  received  with  the  ex- 
planation that  he  would  have  to  sleep  next  room  to 
a young  man  who  was  likely  to  die  at  any  time.  He 
said  that  made  no  diflference,  only  he  felt  sorry  for 
the  young  man.  In  the  night  he  kept  thinking  of  his 
near  neighbor,  and  how  he  would  feel  if  they  were 
to  exchange  places.  “ ^^’as  he  ready  to  die  ? Am  I ? ” 

In  the  morning  he  inquired  how  the  sick  man  was, 
and  learned  that  he  was  dead.  “ Do  you  know  who 
he  was?”  And  Judson  was  dumb-struck  to  learn 
that  the  man  was  his  old  friend  of  college,  com- 
panion in  unbelief,  partner  in  doubt.  All  their  ex- 
periences together  quickly  came  again  before  him. 
How  weak  tlicir  boasted  self-strength  seemed  to  be. 
It  was  not  long  after  this  time  that  Judson  made  a 
radical  change,  and  dedicated  himself  to  the  God 

176 


JUDSOX  AND  THE  KARENS. 


1/7 


“ Though  your  sins  be  as  scarlet,  they  shall  be  as  white  as  snow.” — 
Isaiah  i : i8. 

of  all  truth.  He  united  with  the  Congregational 
church. 

IMarried  in  1812,  he  and  his  wife,  and  others,  sailed 
that  same  year  for  Calcutta,  with  a view  to  take  up 
mission  work  in  India.  On  the  way  he  thought  to 
prepare  himself  with  Scripture  argument,  to  meet 
the  trio  of  English  Baptist  missionaries  with  whom 
he  would  necessarily  come  in  contact.  In  doing  so, 
he  honestly  sought  out  all  the  Scripture  references 
on  baptism  and  pondered  them  in  his  heart,  with 
the  result  that  they  both  had  decided  to  be  immersed 
when  they  reached  their  destination.  Luther  Rice, 
who  had  sailed  on  another  vessel,  had  the  same  ex- 
perience on  the  voyage.  All  were  warmly  welcomed 
by  Carey  in  Calcutta. 

In  those  days  the  East  India  Company  ruled  the 
land,  and  missionaries,  especially  Americans,  were  not 
welcome.  The  Judsons  and  IMr.  Rice  were  ordered 
to  leave  at  once,  and  after  many  hardships  finally 
reached  Burma.  Rice  returned  to  America  to  enlist 
the  sympathy  of  the  Baptists,  since  their  change  of 
faith. 

After  six  years  of  labor  on  the  language,  during 
which  time  he  made  a Burman  grammar  and  trans- 
lated the  Gospel  of  iSIatthew,  he  began  publidv  to 
preach  the  Gospel  to  the  Burmese.  And  two  or  three 
accepted  Christ  as  their  Savior.  Within  five  months 
seven  others  were  added  to  the  fold. 

Two  other  missionaries  now  joined  them  on  (he 
field.  Mrs.  Judson’s  health  was  failing,  and  she  was 


178 


INDIA;  A PROBLEIU. 


“ A man  being  contented  with  his  own  particular  lot  and  duty  obtaineth 
perfection.” — lihagavad  Gita  18:  45. 

sent  home  for  a change.  He  continued  the  work  of 
translation,  so  that  by  the  time  of  her  return  the  New 
Testament  was  completed.  Dr.  Rice,  a medical  mis- 
sionary had  been  sent,  besides,  two  other  new  help- 
ers returned  with  Mrs.  Judson. 

These  were  all  in  separate  stations  when  the  Bur- 
mese war  broke  out,  and  Judson  and  Rice  were  thrown 
into  prison.  No  one  can  portray  a native  prison  in 
a tropical  clime.  No  one  can  adequately  describe  the 
dirt  and  filth  and  vermin  and  horrors  of  existence  in 
such  a place,  ^^’ith  foul  air  and  stifling  hot,  with 
scanty  and  dirty  food,  under  torture  and  threatenings, 
at  this  distance  one  can  scarcely  see  how  the  mission- 
aries lived  through  it  all. 

First  at  Ava,  and  later  at  Oung-pen-la  they  lay  for 
twenty-one  months  in  the  prisons.  At  first  Airs.  Jud- 
son went  frequently  to  the  prison  to  give  decent 
food  to  the  sufifering  prisoners,  but  later  she  became 
mother,  and  nursed  the  little  one  and  several  native 
girls  through  a siege  of  the  smallpo.x.  At  this  ex- 
ceedingly critical  juncture,  after  many  entreaties, 
Judson  was  permitted  to  go  about  town  in  fetters 
and  in  charge  of  the  jailer,  seeking  some  Burman 
mother  to  nourish  his  puny  infant  for  him.  In  it 
all  they  endured  and  trusted  with  that  moral  courage 
which  is  the  crown  and  glory  of  the  Christian  faith. 
And  as  long  as  the  world  stands,  the  wifely  devo- 
tion of  the  one,  and  the  strong  manliness  of  the  oth- 
er shall  not  cease  to  be  told  in  devoted  and  sanc- 
tified homes. 


JUDSON  AND  THE  KARENS. 


i;9 


‘‘Godliness  with  contentment  is  great  gain.” — i Tim.  6:  6. 

At  the  close  of  the  war,  being  again  free,  the  Eng- 
lish Government  offered  him  $2,000  a year  to  act  as 
interpreter,  but  he  felt  that  his  calling  was  to  preach 
the  Gospel.  However,  he  accompanied  the  British 
ambassy  to  the  native  court  at  Ava,  among  other 
things  desiring  religious  liberty  for  the  Burmese. 

A n d while  waiting 
here,  his  loving  com- 
panion died  of  a fever, 
watched  over  by  na- 
tive Christians,  who 
were  faithful  enough, 
but  helpless  in  the 
hour  of  need.  That 
was  a sad  return  to 
the  mission  home  in 
Burma,  and  to  the 
work.  What  might 
he  have  done  for  her, 
had  he  been  there ! 

To  Amherst,  whith- 
er they  together  had 
gone  from  Rangoon,  he  now  sadly  returned.  The  mis- 
sion to  Ava  had  been  a failure,  and  his  home  was  all 
broken  up.  Then  he  set  himself  to  work  with  re- 
newed energy  to  translate  the  Old  Testament. 

One  of  the  men  who  was  working  in  the  mission 
home  as  a water-carrier,  a slave  whom  Judson  had 
freed,  sat  reading  a bit  of  a tract  that  his  master 
had  written.  It  was  in  Burmese,  and  he  read  it 
with  difficulty. 


i8o 


INDIA  ; A PROBLEM. 


“ He  who  pervades  everything,  and  who  is  devoid  of  form.” — Inst,  of 
N’ishnu  97 : 3. 

Spelling  out  the  message,  however,  he  soon  learned 
that  it  was  for  him  as  well  as  for  other  people.  It 
came  to  him  with  great  power  as  he  thought  of  the 
traditions  of  his  own  people.  He  heard  the  story 
of  the  Word  from  Judson,  and  speedily  took  it  all 
in.  His  own  tribe  had  been  hoping  for  that  kind 
of  thing  for  years.  And  thus  Ko  Tha  Byu  became 
the  first  Karen  convert. 

As  afterward  they  learned,  the  Karens  were  a pas- 
toral people  with  traditions  astonishing.  They  feared 
the  proud  Burmese,  and  often  scared  a child  into  si- 
lence by  telling  it  that  a Burman  was  coming.  They 
had  the  story  of  the  creation,  the  temptation  and  the 
fall,  the  expulsion,  and  in  rather  indefinite  way,  the 
story  of  the  flood  as  common  tradition  among  them. 
More,  they  told  how  that  at  one  time  they  had  the 
true  religion,  and  because  of  their  sins,  God  had 
caused  them  to  lose  the  Book,  and  when  He  was 
ready  He  would  restore  to  them  the  knowledge  of 
the  Truth  by  means  of  pale  races  beyond  the  great 
deep. 

Some  of  the  precepts  prevailing  among  these  in- 
teresting hill  people  run  as  if  they  had  been  copied 
verbatim.  “ O children  and  grandchildren ! do  not 
worship  idols  or  priests.  If  you  worship  them  you 
obtain  no  advantage  thereby,  while  you  increase  your 
sins  exceedingly.” 

Ko  Tha  Byu,  fired  with  the  thought  that  the 
kingdom  of  heaven  was  at  hand,  that  the  hope  of 
his  people  had  come,  became  one  of  the  strongest 


JUDSON  AND  THE  KARENS. 


i8i 


“Preach  the  word.” — 2 Tim.  4:  2. 

worker.s  in  the  Gospel.  Judson,  Boardman  and  Wade 
were  workdng  side  by  side.  Boardman  went  to  Ta- 
voy,  where  Ko  Tha  Byu  brought  to  him  many  seek- 
ers after  the  Word.  In  December,  1830,  eighteen 
Karens  became  Christians.  Every- 
wdiere  they  journeyed  they  found 
these  people  eager  hearers  of  this  the 
long  lost  message.  The  next  year 
thirty-one  were  received  into  the 
church.  Many  made  the  good  con- 
fession, but  wise  missionaries  only 
baptize  such  as  seem  to  know  thor- 
“ Became  ciiristians.”  oughlv  well  what  they  are  doing. 

New  helpers  had  been  added  from 
home.  Boardman  had  died.  Judson’s  little  daughter 
had  died.  The  Karen  language  had  been  reduced  to 
writing,  and  a spelling  book  had  been  completed. 

Many  a Karen  village  had  become  entirely  Christian. 
A Bible  school  had  been  opened  with  seventeen  stu- 
dents, of  whom  twelve  were  Karens.  A young  chief 
of  unusual  brightness  had  been  gained  among  the 
converts,  and  in  ’39  it  was  reported  that  a thou- 
sand were  waiting  to  be  received  into  the  church. 
All  this,  however,  not  without  much  opposition  from 
the  powers  of  darkness.  IMany  a pitiable  story  of 
heartless  persecution  was  told  by  these  believers,  but 
when  it  was  found  that  they  would  rather  die  than  give 
up  their  newly  found  treasure,  the  Burman  governor 
issued  an  order  that  they  should  be  allowed  to  worship 
“ their  God,”  in  order  that  they  should  not  all  migrate. 


INDIA;  A I’RODLKAI. 


l8_> 


“ A giver  of  food  gains  imperishable  bliss.” — Laws  of  Manu  4:  jjg. 

Juclson  continued  his  untiring  labors  until  the  end. 
In  1840  the  last  page  of  the  Old  Testament  was  fin- 


” A Karen  village.” 


ished.  He  worked  unceasingly,  and  had  a special  pas- 
sion for  preaching  the  Gospel.  And  he  pressed  ev- 
erywhere this  idea,  that  the  native  church  must  he 
as  soon  as  possible  a self-supporting,  self-governing 
and  self-expanding  body.  Seized  with  fever  in  1850 
he  went  to  sea,  hut  it  was  of  no  avail.  He  died  on 
the  voyage,  and  his  body  was  committed  to  the  waves 
of  the  Indian  Ocean. 

There  was  no  funeral  hymn,  but  the  song  of  the 
sea  it  seems  to  me  has  been  a funeral  hymn  ever 
since.  No  man  in  America  had  done  so  much  toward 
getting  Christians  to  see  the  spirit  of  the  Great  Teach- 
er's last  words.  It  was  the  position  of  Judson  and 


JUDSON  AND  THE  KARENS. 


183 


“Freely  ye  have  received,  freely  give.” — JIatt.  10:  8. 

a few  others  that  led  to  the  formation  and  the  estab- 
lishing of  the  American  Board  of  Commissioners  for 
Foreign  Missions.  It  was  his  change  of  views  on 
baptism,  for  conscience’  sake,  that  led  to  the  organi- 
zation of  the  American  Baptist  Missionary  Union.  It 
was  the  record  of  his  labors  and  sufferings  for  the 
Master’s  sake  that  sent  a thrill  of  holy  enthusiasm 
into  the  hearts  of  God’s  children  all  round  the  world. 
In  the  year  he  died  there  were  over  six  thousand 
Karen  converts  rejoicing  too  in  the  hope  of  a risen 
Lord. 

Now  some  poor  souls  labor  under  the  idea  that 
missions  do  not  pay.  W'ell,  fifty  years  after  the  bap- 
tism of  Ko  Tha  Byu  the  Karen  Christians  in  Burma 
numbered  20,000.  That  same  year  they  dedicated  the 
Ko  Tha  Byu  Memorial  Hall  and  Industrial  Institute 
at  Bassein,  and  on  the  day  of  dedication  the  build- 
ing fund  had  reached  about  $22,000  and  all  debts 


Ko-Tha-Byu  Memorial  Hall.” 


184 


INDIA;  A PROBLEM. 


“One  who  has  stolen  salt  becomes  a cricket.” — Inst,  of  Vishnu  44:  24, 


were  paid.  This  was  all  at  the  cost  of  the  Bassein 
Karens  besides  their  regular  contributions  to  other 
phases  of  the  work. 

And  in  i88o  the  Burma  contributions  to  the  Bap- 
tist Missionary  Union  amounted  to  $31,600.  Third 
in  the  whole  list ! That  year  Massachusettts  gave 
$41,300  and  New  York  $39,400!  Of  the  Burma  do- 
nations the  Karen  churches  gave  $30,000 1 There  are 
now  120,000  native  Christians  in  Burma,  of  whom 
some  64,000  are  Karen  converts.  And  they  support 
their  own  pastors  and  pay  their  own  teach- 
ers. And  the  work  still  advances.  ’Tis 
only  a beginning.  But  what  a future  is 
most  surely  in  store ! 

This  is  the  way  it  grows.  In  1850  there 
was  a church  membership  of  7,904  and 
1 14  native  preachers.  In  i860,  members 
15,986  and  preachers  372.  In  1870,  mem- 
bers 19,846  and  preachers  471.  In  1880 
members  21,968  and  preachers  548.  In 
1890,  members  30,253  and  preachers  610. 
In  1900,  members  79,894  and  preachers 
673.  And  these  Karen  converts  alone, 
during  the  last  three  years  have  given  out 
of  their  poverty,  total  contributions,  $61,- 
562,  $48,560,  $69,574,  respectively  in  1899, 
1900  and  1901. 

The  careful  student  of  the  Word  must 
rejoice  in  the  divine  fitness  of  things  as 
he  contemplates  the  waiting  Karen  in  the  hills  and 
valleys  of  Burma ; the  willing  Christian  with  tender 


“ This  is  the  way  it  grows.” 


JUDSON  AND  THE  KARENS. 


185 


“ All  the  ends  of  the  world  shall  remember  and  turn  unto  the  Lord.” 
Psalms  22:  27. 

conscience,  going  forth  with  weeping  to  bear  the 
Gospel  of  the  kingdom  to  all  the  world ; and  the 
happy  hosts  of  heaven,  jubilant  in  watching  over  the 
sons  of  men  as  they  gladly  give  and  gladly  receive 
the  message  of  the  Eternal  King. 


THE  AMERICAN  BOARD  MISSIONS. 


Chapter  Eleven. 


“ He  must  not  touch  food  with  his  foot,  nor  sneeze  upon  it.” — Inst,  of 
Vishnu  71 : 2,  3. 

When  in  1812  Judson  and  Newell  set  sail  for 
India  in  one  boat  and  Hall,  Rice  and  Nott  went 
in  another,  they  went  under  the  American  Board  of 
Commissioners  for  Eoreign  IMissions  (Congregation- 
al), the  only  one  that  existed  for  foreign  missions  at 
that  time  in  the  United  States.  It  seems  most  fitting 
that  their  initials  should  be  the  ABC  for  Eoreign 
Missions.  The  East  India  Company  was  harder  than 
heathen,  so  Judson  and  Rice  were  led  on  toward  Bur- 
ma, while  the  others  made  their  way  back  from  Calcut- 
ta to  Bombay.  But  Newell  went  to  Ceylon.  ]\Irs. 
Newell  died  the  same  year.  This  was  the  beginning  of 
missions.  What  trials  those  first  missionaries  had ! 
How  different  it  is  with  missionaries  at  the  present 
time ! 

It  was  slow  growth  those  days.  In  1831  but  five 
of  the  ten  men  sent  out  yet  remained  alive,  and  there 
had  been  scarcely  more  native  Christians  received. 
But  the  New  Testament  had  been  translated  into  the 
Marathi  language  and  a few  school  books  published. 
In  ’33  a church  was  organized  in  Ahmednagar.  Eew 
converts  were  won,  but  some  of  these  were  noble 
fellows  from  the  Brahmin  and  Mahomedan  communi- 
ties. Such  names  as  Kader  Yar  Khan,  Ramkrishna- 
punt,  Haripunt,  Vhshnu  B.  Karmarker  and  others  take 

:86 


THE  AMERICAN  BOARD  MISSIONS. 


187 


“Not  that  which  goeth  into  the  mouth  defileth  a man.” — Matt.  15:  ii. 

a prominent  place  in  the  history  of  the  American 
Marathi  Mission. 

Once  Karmarker  was  asked  on  the  street  if  he 
had  read  the  Bible,  and  he  proudly  answered  that 
he  had  not  so  much  as  seen  one,  neither  did  he  want 
to  see  one.  But  he  decided  as  an  intelligent  man  to 
read  the  Book  and  then  judge  it.  He  began  by  scor- 
ing, “ In  the  beginning  God  created  the  heavens  and 
the  earth,”  as  a lie,  but  he  ended  realizing  that  his 
own  religion  was  much  like  a foundation  of  sand. 
When  he  became  a Christian,  there  was  great  com- 
motion, but  he  stood  firm,  avoiding  all  the  attempts 
to  seize  him.  Finally  his  father  held  a cremation  cer- 
emony to  show  to  all  that  he  counted  his  son  as  one 
dead. 

In  ’55  there  was  a change  of  plan  in  the  mis- 
sion, requiring  less  educational  and  more  evangelistic 
effort.  Sirur  and  Satara  had  been  occupied,  and  now 
at  Rahuri  and  Sholapur  respectively,  in  ’6o  and  ’6r, 
missionaries  were  located.  The  school  at  Rahuri  for 
example  was  quite 
a little  thing,  but 
in  1901  what  a dif- 
ference ! At  Ah- 
mednagar  now 
there  are  two 
churches,  having 
two  sessions  of 
Sunday  school, 
one  following  the 
other,  for  the 


INDIA;  A PROBLEM. 


1 88 


“ He  must  not  give  advice  to  a sudra.” — Inst,  of  Vishnu  71:  48. 

buildings  are  not  large  enough  to  hold  at  one  time 
all  who  come.  And  both  sessions  are  crowded ! Here 
too  is  a well-conducted  high  school  and  a theolog- 
ical seminary  with  twenty-one  students,  and  indus- 
trial work  both  in  shops  and  on  the  farm  for  the  boys 
of  the  two  late  famines.  And  this  mission  alone  has 
3,300  of  these  orphan  boys  and  girls  in  their  care ! 

What  with  Evangelistic  work,  Educational  work, 
INIedical  work,  colporteurs.  Zenana  workers,  Bible 
women,  Sunday  schools.  Orphanages,  and  Home  for 
the  blind,  is  it  any  wonder  if  they  should  point  with 
humble  pride  to  the  Christian  community  of  over 
10,500  souls? 

One  of  the  missionaries  reports  a common  ex- 
perience to  them  all. 

One  Sunday  afternoon  a company  of  sixteen  farm- 
ers headed  by  the  town  clerk  came  to  the  mission 
house.  Tliey  had  a list  of  the  names  of  sixty  chil- 
dren. “ These  are  the  names  of  children  in  our  vil- 
lage. W’e  have  come  to  ask  for  a teacher,”  they 
said.  ” But  our  teacher  will  be  a Christian.  He  will 
teach  from  the  Bible.  He  will  tell  the  children  and 
everybody  about  Christ.”  ” We  know  that,  but  we 
want  a teacher.  We  have  a place  that  you  may  use 
for  a schoolhouse.  The  teacher  can  live  there  also. 
You  may  use  it  as  you  will.  It  belongs  to  a Brahmin 
of  our  town.  We  will  pay  for  the  books.  \Mien  will 
the  teacher  come  ? ” 

When  Newell  went  to  Ceylon  he  could  not  remain, 
but  in  1816,  four  years  after  his  first  visit  to  that 
country  he  was  permitted  to  see  seven  other  workers 


THE  AMERICAN  BOARD  MISSIONS. 


189 


**  Herein  is  love,  not  that  we  loved  God,  but  that  He  loved  us.” — 

I John  4:  10. 

located  there.  They  chose  Jaffna,  the  extreme  north 
part  of  the  island,  where  the  language  is  Tamil.  It 
was  here  in  this  field  of  labor  that  Eliza  Agnew  spent 
forty-three  years  of  her  life  without  once  returning 
to  her  native  land.  She  had  constant  charge  of  the 
Oodooville  Girls’  school  for  three  generations.  She 
was  called  “ Mother  of  a thousand  daughters,”  and 


“ In  1901  what  a difference.” 


when  she  laid  down  her  armor  it  was  found  that 
more  than  six  hundred  of  her  girls  were  in  some 
way  or  other  doing  missionary  work ! 

The  work  has  grown  until  at  the  present  time  there 
are  eighteen  organized  native  churches,  and  136  vil- 
lage and  English  schools  with  10,500  pupils,  three 
boarding  schools  with  a hundred  scholars  each.  And 
the  people  pay  for  the  support  of  these  nearly  all 
themselves.  Last  year,  apart  from  the  support  of 
the  missionaries,  the  Home  Board  gave  for  the  work 
but  $2,267.  They  have  two  hospitals,  and  a native 
home  and  foreign  mission  board  in  complete  running 
order.  And  two  stations  once  the  scene  of  missionary 
homes,  are  likely  not  to  be  occupied  as  such  again, 


INDIA  ; A PROBLEM. 


190 


“ O Fire,  thou  knowest  what  mortals  do  not  comprehend.” — Inst,  of 
Vishnu  1 1 : 12. 

as  the  people  do  not  require  it.  When  the  mission 
began  there,  but  three  women  could  be  found  who 
could  read,  and  now  there  are  thousands,  and  they 
can  do  more  than  read ! 

The  mission  in  Ceylon,  seeing  its  opportunity  across 
the  strait  from  Jaffna,  began  in  1834  the  mission 
in  Madura.  The  language  was  the  same,  and  in 
many  respects  the  people  were  the  same.  The  first 
convert  came  three  years  later,  a high  caste  servant 
of  one  of  the  missionaries.  Around,  about  Madura 
was  found  a tremendous  field  for  labor.  The  dis- 
trict is  larger  than  the  State  of  iMassachusetts,  and 
has  more  people  in  it.  iMadura  is  the  only  town  of 
more  than  20,000  inhabitants.  After  eleven  years  the 
mission  had  gathered  120  communicants. 

In  South  India  caste  asserts  itself  very  decidedly. 
Roman  Catholics  and  Syrian  Catholics  adhere  to  caste, 
and  ’twere  no  wonder  the  mission  found  itself  con- 
fronted with  the  question  in  a very  serious  way. 
There  were  Christians  keeping  caste  too ! So  the 
church  took  some  very  drastic  measures,  and  felt 
exceedingly  sorry  about  it  when  there  were  in  1847 
thirty-eight  native  helpers  and  thirty-four  others  dis- 
missed from  church  fellowship  at  one  time.  Caste  is 
of  the  evil  one.  It  will  do  for  Hindoos,  but  not  for 
Christians.  The  mission  experienced  blessing  from  the 
action,  and  after  a few  years  seven  native  pastors  had 
been  ordained  and  twenty-seven  churches  organized ! 

The  famine  of  '77  left  its  legacy  of  children  here, 
and  at  the  present  time  cultivators,  clerks,  schoolmas- 


THE  AMERICAN  BOARD  MISSIONS. 


I9I 


“ Buy  the  truth,  and  sell  it  not.” — Prov.  23 : 23. 


ters,  Bible-women  and  preachers  may  be  found  in  dif- 
ferent parts  of  the  mission.  The  village  work  often 

takes  a definite  beginning 
with  a little  school,  then 
comes  a little  country 
church,  and  this  is  fol- 
lowed by  a healthy  grow- 


“ A little  school.’ 


i n g congrega- 
tion with  an  or- 
d a i n e d native 
pastor  and  more 
congenial  ac- 
commod  ations. 


Of  the  t\\  ent}  - •*  a little  country  church.” 

five  native  pas- 
tors thus  located  none  is  supported  with  foreign  money. 


A healthy  growing  congregation.” 


192 


INDIA  ; A PROBLEM. 


“ If  a low  caste  man  mention  the  name  or  caste  of  a superior  revilingly, 
an  iron  pin  ten  inches  long  shall  be  thrust  into  his 
mouth  red  hot.” — Inst,  of  Vishnu  5;  25. 

The  missionaries  have  the  custom  of  holding  a 
regular  monthly  meeting,  at  which  time  all  the  vil- 
lage workers  and  Christian  helpers  of  the  towns 
throughout  the  district  are  gathered  together  for  gen- 
eral discussion  and  pleasant  fellowship  and  mutual 
exchange  of  experience.  Sometimes  representatives 
of  what  had  been  eighteen  dififerent  castes  are  thus 
together  as  one,  a fact  suggestive  enough  to  a thought- 
ful Hindoo. 

In  the  early  days  of  the  work  an  entrance  is  often 
the  most  difficult  to  be  obtained.  How  can  it  be  oth- 
erwise with  those  who  know  not  the  Lord  Christ  ? 
But  after  the  missionary  is  known  and  his  motives  are 
clearly  seen,  and  his  religion  has  been  demonstrated 
before  the  most  skeptical,  then  it  is  that  parents  of- 
ten come  to  the  missionary  and  say,  “ We  are  too 
old  to  become  Christians.  Why  should  we  change 
now?  But  we  are  willing  that  our  children  should 
be  Christians.  You  may  take  them  and  teach  them 
as  you  wish.” 

One  Hindoo  family  was  attacked  by  cholera.  They 
did  not  take  medicine,  believing  that  their  offerings 
and  vows  would  appease  the  wrath  of  the  god. 
The  father  died.  Then  they  destroyed  their  family 
god  and  thrust  him  out  who  had  proved  powerless 
to  help  in  time  of  greatest  need.  And  now  at  the 
very  place  where  the  idol  stood  for  so  many  years 
hangs  a beautiful  picture  of  the  Savior  talking  with 
the  Samaritan  at  the  well. 


THE  AMERICAN  BOARD  MISSIONS. 


193 


“ My  son,  if  sinners  entice  thee,  consent  thou  not.” — Prov.  i : 10. 


The  medical  work  has  taken  a prominent  place 
in  the  operations  of  the  mission.  In  Madura  are  two 
large  hospitals,  the  one  for  women  and  children  re- 
porting for  the  year  41,000  cases.  It  is  in  the  care 
of  a lady  doctor.  The  other,  the  mission  general  hos- 
pital, reports  nearly  23,000  cases  in  a year,  with  over 
1,200  surgical 
operations.  The 
Hindoos  them- 
selves  erected 
this  hospital 
building',  appro- 
p r i a t i ng  four 
c o n s i derable 
sums  out  of  the 
funds  of  their 

idol  temples  ! “ Xhe  Hindoos  themselves  erected  this  hospital.” 

There  are 

twenty-seven  missionaries,  men  and  women,  located 
in  twelve  towns,  355  congregations  and  268  Sunday 
schools,  and  from  school-teacher  to  ordained  min- 
ister all  told  645  native  assistants.  Yet  we  can  not 
depend  too  much  on  statistics.  A year  of  healthy 
growth  is  the  most  significant,  surrounded  by  a big- 
oted and  superstitious  mass  of  heathenism.  The  A. 
B.  C,  for  Foreign  Missions  has  twenty  stations 
throughout  the  world,  and  of  the  native  Christian  com- 
munity this  represents,  nearly  one-half  (28,000)  are  to 
be  found  in  the  three  missions  in  India ! Last  year 
these  three  missions  received  into  membership  on  con- 
fession of  faith  fully  one-third  of  all  that  were  re- 


194 


INDIA;  A PROBLEM. 


“Lord  of  all  prosperity,  make  riches  easy  to  be  won.” — Rig-V'eda  i : 42:  6. 

ceived  by  the  missions  of  the  Board  throughout  the 
world ! 

Eigh-caste  men  like  to  ridicule  low-caste  converts. 
A lad  of  the  lowest  came  to  a missionary.  He  worked, 
grew,  became  a Christian,  was  educated,  taught  a 
school  of  coolies,  was  honest,  got  promoted,  was 
trusted,  and  became  superintendent  of  a coffee  plan- 
tation in  Ceylon.  He  had  been  absent  from  home  for 
many  years  when  he  wrote  that  he  was  coming,  and 
not  being  able  to  wait  for  a reply  he  followed  close 
after  the  letter.  His  mother  could  scarcely  believe 
her  eyes.  She  embraced  his  feet  and  kissed  them, 
crying  continually,  “ My  golden  son ! My  golden  son ! 
My  golden  son ! ” And  when  all  were  ready  to  give 
attention,  this  was  what  he  said,  “ Since  I left  you, 
the  Lord  has  done  me  only  good.  He  has  given  me 
an  education.  He  has  given  me  a beautiful  wife.  She 
too  is  educated.  He  has  given  me  children.  He  has 
given  me  houses  and  lands.  Why  has  he  done  this? 
I will  tell  you.  It  is  because  I took  Jesus  into  my 
heart. 

“ Here  the  people  call  you  pariahs,  and  you  must  not 
touch  them.  You  are  living  in  these  wretched  huts, 
and  are  sufifering  from  hunger.  I live  in  a bungalow. 
I am  master  of  three  hundred  coolies.  What  a dif- 
ference! And  why  is  this?  I will  tell  you.  Je- 
sus Christ  whom  I took  into  my  heart  has  made  this 
difference  in  me.  I have  come  to  tell  you.  What 
He  has  done  for  me  He  will  do  for  you.  I want  you 
to  give  up  your  idols  and  accept  Jesus.” 

Then  he  ceased  speaking,  and  gave  his  old  mother  a 


THE  AMERICAN  HOARD  MISSIONS. 


195 


“The  Lord  is  my  shepherd,  I shall  not  want.” — Psalms  23:  i. 

handful  of  money.  He  had  a school  built  in  the  vil- 
lage. He  arranged  to  support  the  teacher  in  the 
school,  which  he  is  doing  now.  He  promised  to  pay 
the  necessary  expenses  of  all  who  would  advance  far 
enough  to  enter  the  boarding  school  at  the  mission. 
He  went  back  to  Ceylon,  and  the  old  mother  dwells 
in  the  little  village,  happy  in  her  new  circumstances. 
This  all  happened  in  a very  little  village  with  a very 
big  name,  the  village  of  Satthurusangarakottai. 


MADRAS. 


Chapter  Twelve. 


“ He  who  stands  repeating  the  savitri  in  the  morning  removes  all  noc- 
turnal sin.” — Laws  of  Manu  2:  102. 

Madr.vs  is  third  in  size  of  the  three  great  presi- 
dency cities.  It  is  a city  without  a navigable  river, 
without  a good  harbor,  and  without  any  coast 
protection.  It  e.xtends  for  nine  miles  along  the  sandy 
seashore,  and  about  three  miles  back,  and  is  a good 
specimen  of  what  English  genius  can  do  in  the  way 
of  enterprise,  for  it  is  a splendid  city  now.  It  is 
composed  of  twenty-three  towns  and  villages,  divided 
only  by  parks  and  rivers.  Black  Town  is  behind  a 
stone  bulwark  from  the  sea.  Triplicane  is  especially 
Mahomedan  m its  make-up.  Little  Mount  bears  the 
legend  of  St.  Thomas,  and  here  is  a church  supposed 
to  be  built  on  the  spot  where  the  apostle  Thomas 
was  buried,  called  St.  Thomas’  church.  From  the 
lighthouse  the  view  of  the  city  is  excellent,  and  the 
coast  line  stretches  before  us  for  miles. 

The  city  throbs  with  oriental  life  and  customs,  and 
has  its  own  characteristics.  The  contrasts  in  these 
large  cities  are  always  marked.  Here  is  the  splendid 
library  and  museum,  one  of  the  finest  of  its  kind,  and 
along  in  the  front  of  it  walk  crowds  of  thinly-clad, 
ill-fed  natives.  Here  are  the  fine  high-court  build- 
ings, whose  tallest  tower  serves  the  purpose  of  light- 
house, and  the  streets  are  full  of  dealers  ever  ready 
to  take  advantage  of  the  unwary  purchaser.  Here 

196 


MADRAS. 


197 


“ Whosoever  shall  confess  that  Jesus  is  the  Son  of  God,  God  dwellelh  in 
him.” — I John  4:  15. 

are  the  great  colleges,  and  the  teeming  multitudes 
can  not  read.  Out  on  the  crest  of  the  ocean  lie 
the  finest  ships  of  modern  structure,  and  the  transfer 


The  view  of  the  city  is  excellent.” 


boats  from  the  ship  to  the  shore  are  of  the  most  prim- 
itive style,  manned  by  oarsmen  with  scarcely  any 
clothes  on. 

Progress  in  ^Madras  is  marlced,  and  in  some  respects 
surpasses  that  of  any  other  city  in  India.  It  is  said 
that  even  the  com- 
mon coolie  engaged 
in  servile  work  at 
ten  cents  a day 
knows  English,  and 
speaks  it  quite  idi- 
omatically. 

According  to  the 

recent  census,  of  the  “ Library  and  Museum,” 


198 


INDIA  : A PROBLEM. 


“ Remember  God  frequently  that  ye  may  prosper.” — Koran  62:  10. 

2.92.^,349  Christians  in  India,  no  less  than  1,973,439 
are  in  the  Madras  Presidency  and  its  neighboring  na- 
tive states.  The  increase  during  the  decade  has  been 
twenty  per  cent,  far  surpassing  that  of  any  other 
people.  In  Madras  among  Christians  one  in  fifteen, 
among  Hindoos  one  in  one  hundred  and  thirty-two, 
among  Mahomedans  one  in  one  hundred  and  fifty- 
seven  know  English.  The  difference  shows  yet  a 
greater  contrast  when  we  speak  of  women.  In  every 

ten  thousand  Hindoo  women 
there  are  only  seventy  who 
are  able  to  read  and  write ; 
of  the  same  number  of  IMa- 
homedan  women  eighty-six, 
of  Jains  one  hundred  and 
fifty-five,  and  of  Christians 
913.  Indeed,  of  the  20,314 
women  wdio  can  read  and 
write  in  the  IMadras  Presi- 
“ Able  to  read  and  write.”  dciicy  18,442  are  Christians  ! 

For  every  thousand  men 
twenty-six  are  Christians,  but  of  every  thousand  wdio 
can  read  and  write  forty-five  are  Christians ! 

The  IMadras  Christian  College  stands  a prominent 
institution  of  which  we  make  mention  in  a later  chap- 
ter. There  are  twenty-seven  churches,  and  some  sev- 
enty-six missionaries,  forty-five  Sunday  schools,  and 
over  5,000  Protestant  Indian  Christians.  In  IMadras 
Christianity  is  older  and  stronger  than  in  any  other 
place  in  India,  so  that  we  meet  here  conditions  which 


jMADRAS. 


199 


“I  will  be  exalted  among  the  heathen.” — Psalms  46:  10. 

are  not  found  elsewhere,  and  which  also  enable  one 
to  form  a probable  idea  of  the  future  at  other  points. 
The  C.  M.  S.  in  Madras  have  placed  the  native  church 
council  into  the  hands  of  the  native  Christians  alto- 
gether, and  everything  connected  with  the  native 
churches  there  is  under  their  control.  Only  a few 
European  missionaries  of  this  mission  remain  there. 
And  the  work  seems  exceedingly  prosperous  by  the 
arrangement.  Voluntary  mission  work  is  engaged  in 
to  some  extent,  and  the  annual  contributions  are  $i,6oo, 
from  about  2.300  members. 

In  Travencore  State  the  L.  ]\I.  S.  have  about  a 
hundred  self-supporting  congregations,  while  in  the 
city  the  church  almost  supports  its  pastorate  itself. 

The  Madras  Native  Christian  Association  is  an 
organization  among  native  Christians  with  an  avowed 
object  “ to  promote  the  welfare  of  the  native  Chris- 
tian community  by  every  legitimate  means  in  its  pow- 
er,” and  with  an  added  proviso  that  it  ” shall  not 
raise  any  question  regarding  or  otherwise  interfering 
with,  the  distinctive  doctrine  or  practice  of  any  de- 
nomination.” A provident  fund  is  connected  with  the 
association.  An  outgrowth  of  the  movement  has  been 
The  Christian  Patriot,  a weekly  paper  in  English  with 
a native  Christian  editor  backed  by  native  Chris- 
tian capital.  I have  been  a subscriber  to  The  Chris- 
tian Patriot  for  a number  of  years,  and  expect  to 
continue  it. 

The  Y.  i\I.  C.  A.  in  Madras  especially  enjoys  the 


200 


INDIA  ; A PROBLEM. 


' O Salakratu,  truly  I have  made  none  else  my  comforter.” — Rig- 
\'eda  8:  69:  i. 


liberality  of  John  Wanamaker,  who  has  built  for  that 


there  a magnificent 


building  costing 


Mil  I m m 

iflil  fTl  Rf  -r>-l 


$100,000.  As  in  other  cities,  the  open-air  preaching 
is  a thing  of  frequent  occurrence,  and  Hindoo  as 
well  as  Mahomedans  may  be  heard  expounding  their 
theories  on  the  streets.  The  Young  iMen’s  Hindoo 

Association  does 
not  have  to  labor 
much  to  show 
where  it  gets  its 
ideals.  The  Ve- 
dantic  Philoso- 
phists  and  Bud- 
dhists too  preach 
their  isms  to  all 
that  will  stop  to 
listen.  Amidst 
all  this  conflict- 
ing teaching,  is  it 

a wonder  that  the  poor  Hindoo  sometimes  asks  whether 
man  made  God,  or  God  made  man?  To  those  of  us 
who  are  able  to  judge  a tree  by  its  fruit,  one  good 
Christian  convert,  who  was  nothing  before,  and  true 
and  trustworthy,  strong  and  manly  now  by  the  grace 
of  God,  would  be  enough.  Good  men  and  women 
have  become  Christians,  and  these  only  become  the 
stronger  for  having  done  so.  Madras  has  a full  share 
of  both  kinds  of  converts,  weak  and  strong,  low  caste 


“ The  liberality  of  John  W'anamaker.” 


:UADRAS. 


201 


“If  I depart,  I will  send  him  (the  Comforter)  unto  you.” — John  i6:  7. 

and  high  caste,  of  whom  many  deserve  only  the  high- 
est praise  for  their  bravery  and  fortitude. 

Sooboonagam  Ammal.  who  recently  visited  Amer- 
ica, is  a splendid  example  among  women. 


Sooboonagam  Ammal.’ 


THE  LOXE  STAR  MISSION. 


Cii.vpTER  Thirteen. 


“ lie  who  causes  a temple  to  be  whitewashed  acquire?)  brilliant  fame.” — ■ 
Inst,  of  Vishnu  91:  ii. 

The  story  of  the  ‘'Lone  Star”  mission  is  one  of 
the  interesting  things  in  literature.  In  1835  Amos 
Sutton  was  in  America.  He  was  a missionary  of 
the  English  Baptists  in  Orissa,  and  while  visiting 
in  the  Lhiited  States  he  recommended  that  the  Amer- 
ican Baptists  take  up  work  among  the  Telugus,  south 
of  where  he  was  located.  There  was  money  in  the 
treasury,  and  Samuel  Day  and  wife  were  sent  out 
that  autumn.  In  1840  he  changed  from  his  first  lo- 
cation, and  went  to  Xellore.  There  after  seven  months 
he  baptized  his  first  convert  from  among  the  Telugus. 
The}’  kept  preaching  and  teaching  everywhere,  and 
establishing  little  primary  schools  for  such  as  would 
come,  until  three  years  later  the  second  Telugu  was 
baptized. 

Other  workers  meanwhile  were  added  from  the 
home-land,  and  in  ’46  the  little  church  had  seven 
members,  only  two  of  whom  were  Telugus.  In  ’53 
the  [Mission  Board  had  under  consideration  the  aban- 
donment of  the  field.  At  the  meeeting  in  Albany 
that  year  the  matter  was  discussed  pro  and  con.  In 
the  discussion,  one  of  the  speakers  said ; ‘‘  There  are 
many  to  care  for  the  brilliant  constellation  in  Burma, 
but  who  will  care  for  the  Lone  Star  ? ” Samuel  F. 


202 


THE  LONE  STAR  MISSION. 


203 


“Faith  without  works  is  dead.” — James  2:  17. 

Smith  was  present.  He  is  the  author  of  “ My  Coun- 
try, Tis  of  Thee.”  That  night  he  wrote, 

“ Shine  on,  Lone  Star,  thy  radiance  bright 
Shall  spread  o’er  all  the  Eastern  sky,” 

and  read  the  poem  before  the  meeting  the  next  morn- 
ing. And  the  mission  was  continued. 

In  ’62  this  work  again  came  near  being  abandoned, 
for  it  was  not  prosperous  in  its  outward  appearance. 
Lyman  Jewett  was  then  on  furlough  home,  and  per- 
sistently insisted  that  he  could  not  give  up  the  work 
there.  The  soul  of  one  poor  Telugu  is  priceless, 
then  how  about  the  millions  ? He  had  been  for  some 
years  a worker  on  the  field.  Finally  it  was  again  de- 
cided to  continue,  and  the  indomitable  missionary  got 
his  information  as  to  this  from  the  droll  remark 
of  the  secretary  to  him  : “ \\T11,  brother,  if  you  are 
resolved  to  return,  we  must  send  somebody  with  you 
to  bury  you  ; you  certainly  ought  to  have  a Christian 
burial  in  that  heathen  land.”  And  John  E.  Clough 
was  sent  with  him. 

Clough  was  a civil  engineer.  In  ’66  he  made  a 
first  trip  to  Ongole,  and  that  same  year  located  there. 
Twelve  years  previous  the  missionaries  had  gone  there 
to  preach,  and  once,  when  they  went  outside  the  town 
to  a hilltop  to  pray,  each  in  turn  asked  the  bless- 
ing of  God  to  come  down  upon  Ongole.  One  among 
that  number  was  Julia,  a convert  of  whom  it  is  said 
that  she  spent  two  hours  daily  praying  for  the  con- 
version of  India.  Jewett,  addressing  himself  to  her, 
said,  “ Julia,  do  you  see  that  rising  piece  of  ground 


204 


INDIA;  A PROBLEM. 


“ That  which  hath  been  sent  down  unto  thee  from  thy  Lord  is  the  truth.” 
— Koran  13:  i. 


' One  poor  Telugu." 


yonder,  all  covered  over  with  prickly  pear?  \\’ould 
you  not  like  our  mission  house  to  stand  there?  Well, 
— that  day  will  come.”  The  year  after  arrival  there, 

a little  church  of 
eight  members 
w a s organized. 
The  dawn  of 
better  things 
w as  at  hand. 

The  day  came. 
At  Ongole  it 
was  very  hope- 
ful from  the  be- 
ginning. High- 
caste  people 
asked  for  a 
school,  and 
promised  to  sup- 
p o r t i t.  The 
school  was  start- 
ed and  running 
well  with  some 
sixty-two  pay- 
i n g students, 
when  a few  low- 
caste  ])eople 

asked  admission  to  the  church.  The  Brahmins  hear- 
ing it  threatened  to  withdraw  from  the  school,  and 
from  all  support  of  the  missionary  if  he  had  anything 
to  do  with  these  people.  It  was  a crisis.  The  school 


THE  LOXE  STAR  MISSION. 


205 


“Watch  thou  in  all  things,  endure  afflictions." — ’ Tim.  4;  5. 

seemed  promising-,  and  would  perhaps  be  a feeder  to 
the  church,  but  the  church  must  be  open  to  all.  It 
was  made  a matter  of  very  special  prayer.  In  the 
mission  home,  it  was  the  one  topic  of  conversation. 
The  husband  took  a Testament  and  went  to  him- 
self for  prayer.  The  Book  opened  as  of  its  own 
accord  to  i Corinthians  i : 26,  " For  ye  see  A our 
calling,  brethren,  how  that  not  many  wise  men  after 
the  flesh,  not  many  mighty,  not  many  noble  are 
called.  But  God  hath  chosen  the  foolish  things  of 
the  world  to  confound  the  wise," 
etc.  Meeting  his  wife,  he  found 
that  her  mind  had  been  dwelling 
on  that  same  Scripture,  and  the 
policy  of  the  mission  was  imme- 
diately settled  on  the  question. 

The  Brahmins 
promptly  withdrew, 
and  instead  of  being 
friends  proved  them- 
selves to  be  the  real 
enemies  to  the  mission 
and  the  missionary. 

But  the  policy  was  of  God.  for  more  high-caste  peo- 
ple have  been  brought  into  the  light  in  spite  of  the 
change,  than  would  likely  have  been  under  the  former 
plan,  besides  the  thousands  of  common  people  added. 
Xow.  one  may  sometimes  see  five  castes  together,  in 
friendly  relationship,  all  Christians. 

Xow  all  these  years  are  quickly  counted  over  when 


206 


INDIA;  A PROBLEM. 


“ Those  who  make  vows  to  the  gods  go  to  the  gods.” — Bhagavad 
Gita  9 : 25. 

they  are  past,  but  no  one  but  a missionary  knows 
the  patient  persistence,  the  unconquerable  courage,  and 
the  constant  reliance  upon  God  that  one  needs  while 
the  years  are  passing,  and  no  one  feels  more  keenly 
than  he  the  unwelcome  that  the  better  classes  of  the 
unconverted  sometimes  give.  He  knows  however  that 
Christianity  is  God’s  religion,  and  he  realizes  that  his 
neighbors  do  not  know  it. 

At  this  stage  of  the  work,  thousands  of  willing 
workers  could  have  been  found  to  give  a helping  hand, 
if  t'ncy  had  knozcii.  In  the  month  of  December,  1870, 
324  were  added  to  the  flock.  At  one  town  never  be- 
fore visited  by  a missionary,  quite  a distance  from 
Ongole,  twenty-six  became  Christians,  and  were  or- 
ganized into  a church,  with  deacons  and  a pastor. 

In  1875  nineteen  missionaries  were  in  the  field. 
The  membership  at  Ongole  was  2.825.  Nellore 
there  were  188.  There  were  fifty-three  native  preach- 
ers, a healthy  group  of  native  students,  and  the  work 
was  growing  in  geometrical  proportion.  From  1850  to 
1900,  the  church  membership  ran  right  up  by  decades, 
as  follows:  7,  24,  1,184,  17,017,  47,458,  62,135. 

A great  famine  came  over  the  country  in  1877.  At 
this  juncture  the  civil  engineer  missionary  played  a 
most  important  part.  Clough  took  a contract  to  build 
three  miles  of  the  Buckingham  canal  for  Government, 
and  so  gave  employment  to  large  numbers  both  of 
Christians  and  non-Christians.  Contributions  came 
in  abundance  from  home  to  help  the  work  along, 
for  a starving  man  can  not  earn  a full  day’s  wages. 


THE  LONE  STAR  MISSION. 


207 


“ God  hath  made  of  one  blood  all  nations  of  men." — .Acts  17:  26. 

After  each  clay’s  work  was  clone  the  people  assem- 
bled in  groups,  and  the  Gospel  was  preached  to  them. 
Many  there  were  who  wished  to  become  disciples 
those  days,  but  none  were  baptized,  for  fear  they 
might  have  a wrong  motive.  All  the  mission  forces 


“ Five  castes  together,  all  Christians.” 


in  a time  like  this,  set  to  work  to  relieve  the  dis- 
tressed, and  the  usual  work  of  the  mission  becomes 
momentarily  paralyzed.  For  seven  months  the  canal 
work  had  continued.  The  rains  had  come,  and  the 
people  were  all  about  to  go  away,  when  the  mis- 


2o8 


INDIA  ; A PRODLEM. 


“ All  maladj'  that  wrings  thy  brow  we  charm  away  with  this  our  spell.” 
— Atharva*Vecla  9:8:  i. 

sionaries  announced  that  those  who  wished  to  be- 
come Christians  might  now  do  so. 

A time  was  set,  and  a place  chosen  for  baptism. 
Many  came,  and  on  examination  some  were  baptized. 
A second  day  dawned  as  thousands  were  assembling 
together  anxious  to  become  also  Christians.  Under 


“What  these  have  been  saved  fromi  ” (Farmer). 


forty  trees  forty  native  preachers  conducted  careful 
examination  of  all  that  each  knew  best,  and  those 
\vho  were  found  acceptable  were  received.  And  on 
the  third  day  others  still  were  added. 

The  greatest  of  all  days  was  the  second,  July  3, 
i8“S,  when  the  whole  day  was  spent  by  the  river 
side.  In  the  evening  it  was  found  that  two  thousand 
two  hundred  twenty-two  had  been  baptized  that  day. 
Two  men  at  a time  baptized,  and  when  they  grew 


THE  LONE  ST.\Pv  AIISSION. 


2O9 


“My  prayer  is  that  they  might  be  saved.” — Rom.  to:  i. 

weary,  two  others  took  their  places.  So  alternating, 
si.x  native  preachers  baptized  the  whole  number  in 
nine  hours.  This  forever  puts  an  end  to  all  intelligent 
controversy  as  to  whether  three  thousand  could  have 
been  immersed  in  one  day.  July  2,  614,  the  third, 
2,2..’2 ; on  the  fourth.  700:  making  a total  of  3,536 


in  the  three  days ! Xow,  many  a one  of  these  dwells 
in  his  own  village  home,  where  the  voice  of  prayer 
is  often  heard. 

In  a continuous  stream  believers  rvere  added  that 
summer  until  over  nine  thousand  had  made  the  good 
confession  in  three  months ! The  church  at  Ongole 
to-day  has  19,000  members,  and  is  the  largest  church 
in  the  world ! What  a wonderful  story ! How'  ev- 


210 


INDIA  ; A PROBLEM. 


“ The  sun  would  not  rise  if  the  priest  did  not  make  sacrifice.” — Satapatha 
Brahmana  2 : 3 : i : 5. 

ery  cliild  of  God  feels  an  honest  joy  in  contemplation 
of  such  truths ! What  these  have  been  saved  from ! 
And  so  many  of  them  ! And  yet  there  are  those  who 
think  they  “ don’t  believe  in  missions ! ” 

In  this  one  work  of  the  American  Baptist  Telugu 
Mission,  there  are  now  58,000  native  Christians, 
ninety-five  missionaries,  984  native  helpers,  twenty- 
five  stations,  628  primary  schools,  10,900  pupils,  a 
college  at  Ongole,  a theological  seminary,  and  two 
orphanages.  Among  the  eighteen  millions  of  Telugus 
there  are  nine  other  missions  at  w'ork  also,  and  there 
is  room  for  them  all.  These  ten  societies  have  a pres- 
ent church  membership  of  75,000  and  a native  Chris- 
tian community  of  250,000  souls ! 


ONE  LITTLE  WO^IAN. 


Chapter  Fourteen. 


“Go  ye  into  all  the  world,  and  preach.” — ilark  i6:  i6. 

“ I KNOW  of  a most  extraordinary  marriage  that 
took  piace  in  the  foiiowing  manner:  The  father  was 
on  a reiigious  piigrimage  with  his  famiiy,  which  con- 
sisted of  his  wife  and  two  daughters,  one  nine  and 
the  C'lher  seven  years  of  age.  They  had  stopped  in 
a town  to  rest  for  a day  or  two.  One  morning  the 
father  was  bathing  in  the  sacred  river  Godaveri,  when 
he  saw  a fine-iooking  man  coming  to  bathe  there  aiso. 
After  the  abiution  and  the  morning  prayers  were  over, 
the  father  inquired  of  the  stranger  who  he  was  and 
whence  he  came.  On  iearning  his  caste  and  cian 
and  dweiiing  piace,  aiso  that  he  was  a widower,  the 
father  offered  him  his  iittie  daughter  of  nine,  in 
marriage.  Aii  things  were  settied  in  an  hour  or  so. 
Next  day  the  marriage  was  conciuded,  and  the  iittie 
gild  piaced  in  the  possession  of  the  stranger,  who 
took  her  neariy  nine  hundred  miies  away  from  her 
home.  The  father  ieft  the  piace  without  the  daugh- 
ter the  day  after  the  marriage,  and  pursued  his  pii- 
grimage with  a iight  heart.  Fortunateiy  the  iittie 
giri  had  faiien  into  good  hands,  and  was  weii  and 
tenderiy  cared  for  beyond  aii  expectation.”  This  is 
Ramabai’s  own  description  of  her  father’s  wedding. 

Ananta  Shastri,  the  priest,  the  father  of  Ramabai 
had  made  up  his  mind  that  iearning  was  as  good 


21 1 


212 


INDIA  ; A PROBLEM. 


“ If  we  have  sinned  . . . remove  from  us  the  trespass.” — Rig- 

Veda  5 : 85  : 7. 


for  women  as  for  men,  and  he  had  faithfully  tried 
to  educate  his  first  wife,  but  failed  because  of  the 
opposition  he  met.  And  when  he  was  married  the 
second  time,  he  determined  to  try  it  again.  ^Meeting 
the  same  relentless  opposition,  he  took  his  little  wife 
and  went  to  the  forest  to  live.  There  he  taught  her 
the  sacred  learning  of  the  Brahmins. 

In  ’58,  a child 
of  the  forest, 
R a m a b a i was 
born.  The  father 
was  growing  old, 
besides  spending 
much  time  in  the 
instruction  of 
Brahmin  youth 
who  came  to  his 
forest  home.  So 
mother  taught 
this  youngest 
child.  Her  earli- 
est recollections 
are  that  mother 
" Ramabai.”  a t dawii  of  day 

took  her  in  her 

arms  and  while  the  birds  sang  their  morning  songs 


she  repeated  her  Sanscrit  verses. 

U'hen  she  was  nine  the  family  again  set  out 
on  pilgrimages,  and  three  years  later  she  was  able 


ONE  LITTLE  WOMAN. 


213 


“ If  God  so  loved  us,  we  ought  also  to  love  one  another.” — i John  4:  ii. 

to  repeat  from  memory  eighteen  thousand  Sanscrit 
verses  from  the  Hindoo  sacred  books. 

And  although  her  father  was  very  liberal,  yet  she 
had  never  been  permitted  to  see  certain  texts  till  after 
her  public  reception  in  Calcutta.  This  because  she 
was  a woman.  Another  instance  of  the  care  to  main- 
tain Hindoo  ideas  of  right  is  the  way  the  family 
took  a voyage  to  Bombay  from  a point  farther  south 
along  the  coast.  For  three  days  no  morsel  of  food 
nor  drop  of  water  passed  the  lips  of  any  one  of  them, 
because  they  could  not  perform  the  necessary  cere- 
monies to  eating. 

The  father's  finances  were  reduced  in  one  way  or 
another  till  the  great  famine  of  '77  left  them  prac- 
tically penniless.  They  gave  to  the  Brahmins  what 
they  had,  they  fasted,  and  bowed  to  the  idols,  they 
visited  sacred  places  and  bathed  in  sacred  rivers  and 
tanks,  they  sold  their  cooking  vessels,  they  were  re- 
duced almost  to  the  point  of  starvation,  when  the 
father  decided  to  drown  himself  in  a sacred  tank.  It 
were  no  sin  to  drown  one's  self  in  a sacred  tank. 

The  father  gave  all  good-bye,  and  in  coming  lastly 
to  the  youngest,  whom  he  loved  best,  he  took  her 
in  his  arms  and  bade  her  serve  God  as  long  as  she 
lived.  “ I have  given  you  into  the  hand  of  our  God," 
he  said  with  tears  in  his  eyes.  “ You  are  His,  and 
to  Him  alone  you  must  belong,  and  serve  Him  all 
your  life.” 

The  brother  said  that  he  would  work  (which  was  a 
last  humiliation),  but  father  must  not  seek  death, 
and  so  they  all  left  the  forest  once  more.  What  with 


214 


INDIA  ; A PROI3LEM. 


“Never  recite  the  Veda  in  presence  of  Sudras.” — Laws  of  Manu  4:  99. 

begging  and  working,  it  was  a hard  life,  and  within 
six  weeks  the  one  from  the  other,  the  father  and 
mother  both  died.  Ramabai  and  her  brother  contin- 
ued to  journey  here  and  there,  and  it  was  on  these 
religious  journeys  that  her  faith  in  such  things 
was  shaken.  They  visited  the  floating  mountains  ^ in 
the  Himalayas,  onl\'  to  be  deceived  by  the  priests.  But 
they  discovered  the  deception  of  the  whole  thing  and 
hurried  away. 

They  came  together  to  Calcutta,  where,  because  of 
her  enlightenment  and  experience,  she  was  well  re- 
ceived, and  gave  addresses  on  the  elevation  of  Hindoo 
women.  The  pundits  were  so  pleased  that  in  solemn 
assembly  they  gave  her  the  title,  “ Sarasvati.”  She 
is  the  only  woman  who  may  call  herself  a pundita. 
In  Calcutta  her  brother  sickened  and  died.  She  had 
not  been  married,  by  the  good  sense  of  her  parents, 
and  now  short!}-  after,  married  a Bengali  gentleman, 
who  took  her  to  his  home  in  Assam.  In  less  than 
two  years  the  husband  died  of  cholera,  leaving  her 
a widow  with  one  little  daughter,  ^lanorama,  who  is  a 
promising  helper  in  her  work  in  the  city  of  Poona  now. 

Ramabai  went  to  England  for  education,  desirous 
to  be  of  all  possible  good  in  the  cause  of  Indian 
women.  There  she  saw  the  excellence  of  Christianity, 
and,  ever  living  up  to  her  convictions,  accepted  Christ 
as  lier  Savior.  In  England  she  was  appointed  Pro- 
fessor of  Sanscrit  in  Cheltenham  Ladies’  College.  La- 

* These  “ floating  mountains  ” are  made  of  earth  and  trees,  on  rafts. 
When  the  priests  get  bakshish,  the  mountains  are  made  to  move  toward 
the  worshiper,  and  he,  not  knowing,  thinks  the  gods  have  heard  him.  It 
is  all  a hoax. 


ONE  LITTLE  WOMAN. 


215 


“ Every  woman  that  prayeth  with  her  head  uncovered  dishonoreth  her 
head.” — i Cor.  ii:  5. 

ter  she  came  to  America,  where  she  spent  some  time 
formulating  plans  for  the  dream  of  her  life-work  in 
India.  In  the  Eastern  States  there  are  now  a number 
of  Ramabai  Societies  composed  of  women,  who  stand 
by  her  with  prayer  and  with  regular  contributions. 

Her  original  intention  was  to  begin  a work  for 
women  under  a board  of  Hindoo  supervisors.  This 
would  enable  her,  she  thought,  to  reach  farther  and 
help  more  people  than  she  could  hope  to  reach  if  she 
cut  herself  off  entirely  from  Hindoo  connection.  But 
it  was  not  long  till  her  advisory  board  became  sus- 
picious of  her  best  intentions  and  began  to  work 
against  her.  And  then  they  parted  company. 

From  that  time  on  she  has  been  blessed  more  abun- 
dantly. The  work,  begun  on  a small  basis,  and  under 
the  fostering  touch  of  her  womanly  hand,  grew  ever 
increasingly  larger.  In  Poona  the  Sharada  Sadan  be- 
came too  small,  and  Khedgaon  was  a chosen  place. 
There  rescued  girls  and  high-caste  widows  were  re- 
ceived as  fast  as  they  could  be  gotten.  The  famine  of 
'97  added  many  to  those  already  in  her  home.  The 
famine  of  1900  added  many  more.  And  at  the  present 
time  the  work  and  homes  of  Ramabai  are  hives  of 
industry.  The  Sharada  Sadan  in  Poona  is  the  edu- 
cational center,  preparing  the  young  widows  to  go 
out  as  workers  for  Christ,  and  as  noble  Christian  wives 
for  brave  Christian  men.  The  Khedgaon  country- 
home  is  the  industrial  center  where  one  may  see 
at  the  appointed  times  a group  of  gardeners  at  work, 
a company  of  weavers  at  the  looms,  dairying,  oil- 


2I6 


INDIA;  A PROBLEM. 


“The  Rig-Veda  originated  in  the  fire.” — Aitareya  Brahmana  5:  32. 

pressing,  farming,  baking,  teachers  and  helpers  all  do- 
ing every  one  the  work  assigned,  and  everything  mov- 
ing on  like  clock  work. 

It  was  a happy  day  in  '97  when  Ramabai  and  her 
girls  stood  before  the  first  permanent  building  at  Khed- 


A group  of  gardeners  at  work.” 


gaon,  but  the  buildings  have  greatly  increased  since 
then,  and  the  girls  too,  old  and  young,  who  now  num- 
ber about  two  thousand  souls. 

.Short,  heavy  set,  and  rather  dull  of  hearing,  Ram- 
abai does  not  at  first  impress  one  as  being  an  extra- 
ordinary character.  But  it  is  remarkable  what  one 
person  can  do  when  one  determines  upon  a certain 
work  and  yields  one’s  self  unreservedly  to  that  work. 
She  is  European  in  scholarship,  but  always  wears  the 
native  dress  and  eats  the  native  food  in  native  fashion. 


ONE  LITTLE  WOMAN. 


217 


“All  scripture  is  given  by  inspiration  of  God.” — 1 Tim.  3;  16. 

She  is  oriental  by  birth,  but  one  never  sees  that  ori- 
ental slowness  about  her.  The  whole  place  is  up  at 
four  in  the  morning',  and  the  day,  always  busy,  is 
begun  with  prayers  and  a time  of  waiting  before  God. 
All  are  at  perfect  liberty  of  conscience,  and  formerly 


“ Ramabai  and  her  girls.” 


it  was  not  an  uncommon  thing  for  a large  number, 
confessing  their  faith,  to  go  for  baptism  in  the  river 
several  miles  away.  They  have  a baptistry  in  the 
compound  now. 

Great  is  the  contrast  between  the  girls  as  she  gets 
them,  and  as  she  keeps  them.  The  same  girl  comes, 
a hopeless  Hindoo  widow,  and  later  on  goes,  a happy 
Christian  wife.  And  many  are  the  sorrowful  tales  of 


2I8 


INDIA  ; A PROBLEM. 


“ Holy  men  who  know  Brahma,  dying  in  the  day-time,  go  unto  him.” — 
Bhagavad  Gita  8 : 25. 

those  who  are  rescued,  so  pitiful  that  they  can  not  all 
be  told.  Perhaps  one  of  the  girls’  own  experiences  as 
told  by  herself  would  be  the  best 
way  to  close  this  sketch  of  this  blessed 
work : 

“ I do  not  remember  when  I was 
married,  and  I do  not  know  much 
about  my  parents ; but  I know  I was 
living  in  my  husband’s  home  and  not 
getting  enough  to  eat.  Whenever  I 
asked  for  more  food,  he  used  to  kick 
me  and  scourge  me  with  a thick  rope. 
Oh,  I shudder  when  I remember  all  I 
Hopeless  Hindoo  widow,  suffered  ! One  day  my  husband  tied 

my  hands  and  legs,  and  beat  me 
so  severely  that  1 was  nearly  dy- 
ing ; and  there  was  no  one  near  to 
give  me  a cup  of  cold  water  to 
drink.  The  next  morning  my  hus- 
band told  me  that,  if  I remained 
any  longer  in  the  house,  he  would 
cut  off"  my  nose.  This  frightened 
me  very  much,  so  that  I left  and 
became  a beggar.  I thank  the 
God  that  brought  me  to  this  happy 
home.  I shall  never  go  back  to 
my  husband,  for  if  I were  to  go  to  him  again,  he 
would  kill  me.” 


‘ Happy  Christian  wife.” 


BOMBAY. 


Chapter  Fifteen. 


“ This  is  the  love  of  God,  that  we  keep  his  commandments.” — i John  5:  3. 

As  we  approach  India,  coming  from  the  Y est, 
Bombay  is  the  first  city  to  greet  us.  The  harbor  is 
an  excellent  one  and  beautiful.  The  great  buildings 
of  commercial  enterprise,  and  of  educational  insti- 
tutions, and  of 
Government  are 
everywhere  seen. 
It  is  the  first 
city  in  India,  not 
only  the  first  that 
the  n e w c o m e r 
sees,  but  the  first 
in  commerce,  first 
in  picturesqueness 
of  its  different 
peoples,  and  dur- 
ing the  last  decade 
claimed  to  be  the 
first  in  population.  At  the  1901  census,  however,  the 
plague  was  raging,  and  now  again,  Calcutta  claims  the 
greatest  population  as  well  as  the  most  commerce. 
This  does  not  take  suburbs  into  account,  of  which  Cal- 
cutta has  many.  Bombay  is  built  on  an  island  and 
has  few  suburbs. 

The  plague  in  Bombay  seemed  to  come  and  go  by 
waves,  and  no  one  was  able  to  do  much  for  it,  nor 


“ Educational  institution.” 


219 


220 


INDIA;  A PROBLEM. 


“If  a man  break  the  ox-contract,  he  shall  pay  eight  hundred  stripes 
penalty.” — Zend  Avesta  4;  45. 

understand  it.  Every  effort  was  made  and  every  pre- 
caution was  taken,  that  its  ravages  might  be  checked. 
Charts  liave  been  prepared,  showing  the  daily  rise 
and  decline  of  these  waves.  In  1896-7,  during  139 
days,  the  total  mortality  was  28,418,  with  the  high- 
est death  rate  226  per  thousand.  In  January,  1898, 
came  the  second,  which  continued  115  days,  with  mor- 
tality 28,869.  highest  death  rate  165  per  thousand. 
The  third  began  in  January  1899.  lasting  131  days, 
mortality  31,260,  highest  death  rate  160  per  thousand. 
The  fourth  began  in  1899,  and  to  the  end  of  April, 
1900,  the  mortality  was  50,383,  with  a highest  death 
rate  of  209.5  thousand. 

Plague  continues,  and  has  spread  to  nearly  all  parts 
of  India.  Xo  one  knows  what  a day  may  bring  forth. 
A summary  of  deaths  is  published  weekly,  arranged 
according  to  races  and  diseases.  The  following  is 
taken  from  the  Bombay  records.  The  column  giv- 
ing races  is  more  exact  than  the  others.  The  first 
and  second  columns  are  for  the  week  ending  ^lay 
6,  1902.  and  the  third  column  is  for  the  week  end- 
ing Sept.  23,  1902. 


BOIMEAV. 


221 


“ This  gospel  of  the  kingdom  shall  be  preached  in  all  the  world  for  a 
witness.” — ^latt.  24:  14. 


50  Jains. 

9 Smallpox. 

5 Small-pox. 

39  Brahmins. 

7 ^leasles. 

12  ^leasles. 

3 Lingaits. 

80  Fevers. 

79  Fevers. 

6 Bhatias. 

2 Cholera. 

0 Cholera. 

547  Hindoos,  other 

450  Plague. 

55  Plague. 

castes. 

Whooping  cough. 

2 LeprosjT 

104  Hindoos,  low  caste. 

2 Leprosy. 

49  Phthisis. 

205  Mahomedans. 

73  Phthisis. 

3 Whooping  cough. 

27  Parsees. 

52  Nervous  system. 

72  Nervous  system. 

5 Jews. 

4 Circulatory  system. 

6 Circulatory  do 

26  Native  Christians. 

89  Respiratory  system. 

137  Respiratory  do. 

6 Europeans. 

19  Digestive  system. 

14  Digestive  do. 

2 Eurasians. 

49  Diarrhoea. 

59  Diarrhoea. 

Negro-African. 

19  Dysentery. 

32  Dysentery. 

I Buddhist. 

39  Still-born. 

44  Still-born. 

I Other  and  unknown 

no  Old  age,  debility. 

95  Old  age,  debility. 

1022  Total. 

13  Accidents,  violence. 

14  Accidents,  violence 

In  a part  of  the  city  called  the  fort,  are  wide 
streets,  four  story  English  hotels,  large  department 
stores,  and  other 
buildings  with  fine 
architectural  work. 

The  native  part  of 
the  city  has  also 
large  buildings, 

o o’ 

but  narrow,  crowd- 
ed streets,  which 
are  sure  to  remind 
one  that  he  is  in 
the  Orient,  if  per- 
chance he  had  for- 
gotten that  while 
in  the  fort. 


“ In  the  fort  are  wide  streets.” 


222 


INDIA ; A PROBLEM. 


“ A fair  speech,  and  to  forgive,  is  better  than  alms  followed  by  mis- 
chief.— Koran  2;  278. 


The  municipal 
buildings,  or  city 
hall,  stand  just  op- 
posite to  the  great 
railway  terminal, 
which  is  spoken  of 
as  one  of  the  finest 
stations  in  the 
world.  The  Craw- 
ford Market  is  a 
splendid  building, 
in  which  are  all  the 
tropical  fruits  and 
vegetables,  besides 
meats  and  canned 
goods  in  abun- 

dance. From  the 
market  to  the  great  terminal  the  street-car  fare  is 
just  one  cent.  The  airy  hospitals  take  excellent  care 
of  the  sick,  as  I 
can  amply  testify 
by  repeated  ex- 
perience. The 
thrifty  Parsees  are 
Bombay  people, 
and  they  are  ev- 
erywhere. Their 
charity  is  marked. 

The  Sir  Jamshed- 

ji  Jiblhoy  hos-  “The  great  railway  terminal.” 


' City  Hall.’' 


BOMBAY. 


223 


“ Blessed  is  he  that  cometh  in  the  name  of  the  Lord.” — ^latt.  23 : 39. 

pita],  commonly  called  the  J.  J.  hospital,  caring  for 
hundreds  of  patients  daily,  is  the  gift  of  the  Parsee 
gentleman  whose  name  it  bears. 

But  we  care  more  for  the  spiritual  welfare  of  the 
people  than  for  these  other  marks  of  advancement. 
Among  the  temples  and  moscpies,  we  wonder  about 
the  churches  that  stand  for  enlightenment  and  equal- 
ity. In  1842  there  were  less  than  one  hundred  Prot- 
estant Indian  Christians  in  the  whole  of  the  Bombay 
Presidency.  On  the  eastern  side  of  India  the  work 
of  evangelization  was  well  under  way  before  it  was 
begun  here.  At  the  present  time  the  native  Chris- 
tians number  about  30,000  in  Bombay,  of  whom  only 
2,000  are  Protestant.  The  Goanese  and  Portuguese 
are  numerous,  descendants  of  the  early  Portuguese 
settlements  here  and  there  along  the  western  coast. 
These  are  all  Catholics,  and  so  un-catholic  are  some 
of  them  that  it  is  against  the  law  for  a Protestant 
to  preach  in  the  native  states  they  yet  control.  They 
are  by  no  means  all  alike  though. 

There  are  about  seventy-six  missionaries  in  Bom- 
bay, counting  wives  of  missionaries,  and  all  those 
engaged  in  the  various  phases  of  work.  There  are 
some  twelve  churches,  not  counting  the  halls  where 
meetings  are  held  or  Y.  M.  C.  A’s.  Some  of  these 
are  kept  occupied  all  Sunday  with  different  congre- 
gations. For  example,  the  Church  of  England  holds 
in  the  Girgam  church,  English  service  at  8 A.  M. ; 
Marathi,  9:30:  Gujerati,  2 P.  IM. ; English  Sunday 
school,  4:30,  and  services,  6.  And  in  the  Grant 
Road  AI.  E.  church  the  services  Sunday  are,  English 


224 


IKDIA  : A PROBLEM. 


“lie  who  sacrifices,  propitiates  the  gods.” — -Satapatha  Brahmana  i:  9:1:  3. 


Sunday  school  at  7:45  A.  M. ; and  sermon,  9;  Hin- 
dustani sermon,  10:15:  Gujerati  Sunday  school,  i 
P.  AI.,  and  sermon,  2;  Alarathi  Sunday  school,  3, 
and  sermon,  4:30;  English  Epworth  League,  5,  and 
sermon,  6.  Then  there  are  the  week  evening  meetings 
also.  At  about  twelve  different  jilaces  in  the  city 
open-air  meetings  are  held  regularly  each  week,  at 
some  of  the  places  almost  daily.  P>y  the  lamp  post 
in  front  of  the  Bible  Society  building  is  a familiar 
preaching  place.  Brother  Aliller  preached  from  here 
when  he  visited  India,  as  also  I have  done  on  sev- 
eral occasions.  It  is  open  for  all  alike,  and  if  a Ala- 
homedan,  or  any  one  else  had  a doctrine  he  felt 
like  airing,  there  is  no  one  to  hinder  his  doing  so. 
Sometimes  others  besides  Christians  use  the  privi- 
lege. 


The  churches  are  scattered  all  over  the  city.  The 

Bowen  Alemorial 
church  used  to 
stand  out  as  quite 
a prominent  build- 
ing, but  now  there 
are  so  many  high 
buildings  all  round 
about  it  that  it 
seems  almost  to 
have  gotten  lost. 
There  are  mission 
schools  and  mis- 
sion presses,  and 
“Bowen  memorial  cliurch.”  native  ChriStiailS 


BOMBAY. 


225 


“ The  blood  of  Jesus  Christ  his  Son  cleanseth  us  from  all  sin.” — i Jno.  i : 7. 


are  more  and  more  respected.  It  is  a joy 
to  converse  with  some  of  these  intelligent 
young  men  and  women,  who  now  also 
are  manifesting  a real  live  interest  in  the 
great  work  of  spreading  the  Gospel 
and  its  blessed  teachings  throughout 
India. 

I well  remember  the  impression  it 
made  upon  me  when  first  we  were  . gome  of  these.” 
getting  experience 
in  India,  and  I w’as  trying  to  find 
one  Dhunjibhoi.  I knew  the  street 
where  he  lived,  but  not  the  number 
of  the  house,  so  I asked  and  asked, 
only  to  get  the  answer,  “ What 
Dhunjibhoi  do  you  mean  ? 
There  are  many  Dhunjibhoi’s.” 
Presently  I said,  “ W'hy,  he’s  a 
Christian.  Christian  Dhunji- 
bhoi is 

the  one.”  And  the  answer 
was  emphatic,  “ Yes,  Dhunji- 
bhoi the  Christian,  he  lives 
yonder.’’ 

And  wherever  I asked  as 
I sought  him  out,  every  one 
knew  where  Dhunjibhoi  the 
Christian  lived.  I felt  it  very 
keenly  that  a good  Christian 
is  known  far  and  wide,  espe- 
cially in  a heathen  country.  “ Dhunjibhoi  the  Christian.” 


THE  METHODISTS  IX  NORTH  INDIA. 


Chapter  Sixteen. 


“Verily  we  sent  down  the  Koran  in  the  night.” — Koran  97:  i. 


WTien  forty-six  years  ago  William  Butler  went  to 
India  to  begin  work  under  the  supervision  of  the  M. 
E.  church  of  the  United  States,  the  location  then  de- 
cided upon  was  Ondh  and’  Rohilknnd  in  the  north. 

The  Presbyterian  Mission  loaned 
them  a man  who  had  heeen  trained 
to  the  work,  a native  Christian  by 
name  Joel  T.  Janvier.  It  was 
about  three  hundred 
miles  further  the  y 
were  going,  and  Joel 
willingly  consented  to 
go,  hut  the  mother  of 
Joel’s  wife  was  a wid- 
ow, and  she  might  ob- 
ject. So  Joel  and 


“ Joel.” 


Butler  went  together 
to  ask  the  old  woman 
about  it.  She  replied 
with  tears  trick- 
ling down  her 
cheeks,  “The 
Savior  came 
down  from 
heaven  to  give 
Himself  for  me, 


226 


THE  METHODISTS  IN  NORTH  INDHi. 


227 


“ I was  glad  when  they  said  unto  me,  Let  us  go  into  the  house  of  the 
Lord.” — Psalms  122:  i. 

and  why  should  I not  give  my  daughter  to  His  work?  ” 
Those  three  hundred  miles  meant  more  to  that  simple 
woman  than  10,000  miles  to  an  enlightened  American ! 

The  first  foreign  inission  of  the  Methodists  was  in 
Liberia,  the  second  was  in  China,  and  this  begin- 
ning in  India  was  the  third. 

The  plan  for  this  one  had"  been  to  settle  about  twen- 
ty or  twenty-five  missionaries  in  one  district,  with  one 
language,  and  under  one  superintendent  to  advance  in 
the  work  as  the  way  was  opened  to  them.  A native 
preacher  with  them  from  the  first,  it  was  not  long  cill 
the  work  of  the  mission  began  to  assert  itself  and  con- 
verts came.  It  became  apparent  that  India  was  to 
be  won  by  Indian  workers,  a point  wdiich  is  more 
prominently  recognized  by  the  Methodists  than  by 
some  other  of  the  missions  in  India. 

They  had  a plan  in  those  early  days,  and  outgrew 
it.  They  had  a field  also,  and  outgrew  that.  And 
at  the  present  time  in  all  India  they  have  77,900 
church  members,  635  native  pastors,  32,000  day-school 
scholars,  and  83,000  in  the  Sunday  schools,  and  are 
working  in  forty  different  languages  and  dialects ! 
Of  all  the  M.  E.  church  converts,  outside  of  the  United 
States,  forty-six  per  cent  are  in  India ! Of  all  the  for- 
eign mission  Sunday  schools  fifty-eight  per  cent  are  in 
India ! Of  all  the  converts  added  to  their  foreign  mis- 
sion churches  last  year  sixty-six  per  cent  are  in  India ! 
Of  all  the  day  schools,  from  the  low^est  to  the  high- 
est, under  the  M.  E.  foreign  board,  eighty-two  per 
cent  are  in  India ! 


228 


ixdia:  a pkoelem. 


“ The  irmn  who  offers  food  follows  the  steps  of  Prajapati.” — Atharva* 
\’eda  9:6:  29. 

The  ljulk  of  this  work  has  been  among  the  very 
lowest  of  the  oppressed  classes,  and  for  this  reason 
the  schools  factor  so  largely.  Government  affords 
its  tens  of  thousands  of  schools,  but  these  lowest 
are  not  allowed  to  go,  on  account  of  the  caste  of 
those  who  do  go.  So  a very  primary  school,  run  by 
the  mission,  is  regarded  by  those  people  as  a very 
l)enevolent  thing.  And  through  these  little  schools 
the  mind  is  not  only  enlightened,  but  the  heart  is 
often  reached,  which  is  just  the  thing  that  all  mission- 
aries are  striving  to  do ; for  if  the  heart  can  be  reached 
with  the  Word  of  God.  the  life  will  be  changed.  And 
it  is  changed  lives,  renewed  lives,  that  are  needed 
in  India  as  in  all  the  world. 

The  work  grows  in  this  fashion.  Hasan  Raza 
Khan  was  a Mahomedan  in  the  Xorth  of  India.  He 
became  under  conviction  as  to  the  Truth  of  God,  and 
became  a Christian.  ,\n  American  Christian  offered 
to  support  four  small  village  schools,  and  they  were 
located  some  distance  apart.  Such  schools  cost  on  an 
average  about  $3  a month  each.  He  visited  the 
schools  frequently  and  talked  with  the  children,  and 
went  to  their  homes,  and  talked  with  the  parents. 
W’henever  a young  man  who  had  learned  to  read  be- 
came converted,  he  placed  him  in  a neighboring  vil- 
lage over  another  little  school.  Schools  and  converts 
kept  multiplying,  until  in  1890,  at  the  end  of  five 
years,  he  had  developed  a district  and  was  appoint- 


THE  METHODISTS  IX  NORTH  INDIA. 


229 


“ I.ove  your  enemies,  bless  them  that  curse  you,  do  good  to  them  that 
hate  you.” — Matt.  5:  44. 

ed  presiding  elder  over  it.  After  seven  more  years 
he  reported  Christians  living  in  750  villages ! 

At  the  District  Conference  that  same  year  Hasan 
Raza  Khan  reported  that  he  could  baptize  50,000 
converts  in  the  next  eighteen  months,  if  he  had  the 
necessary  assistants  to  take  care  of  them.  The  re- 
port was  published,  and  there  was  almost  no  end 
of  criticism  as  to  the  methods  of  the  iMethodists. 
Then  Hasan  went  to  work,  and  two  months  later 
went  down  to  the  District  Conference  held  at  Alla- 
habad, where  he  made  the  following  report:  “At 

our  recent  conference  I said  I could  baptize  50,000 
converts  in  eighteen  months  if  I had  the  sub-pastors 
to  look  after  and  instruct  them.  I have  been  around 
my  district  since,  have  asked  the  pastors,  sub-pas- 
tors.  pastor-teachers,  and  leaders  to  make  out  lists 
of  those  who  they  knew  had  abandoned  idolatry 
and  were  desiring  to  be  baptized.  I have  studied 
the  lists  carefully  and  I must  say  I was  mistaken. 
There  are  55,000  asking  for  baptism  within  the 
bounds  of  my  district !” 

At  the  previous  conference  in  his  own  district 
i\Irs.  Hasan  held  a meeting  for  the  Christian  women 
in  a neighboring  tent.  There  were  sixty-one  wom- 
en present,  and  it  is  said  she  presided  with  ease  and 
grace  over  this  missionary  meeting.  Imagine  a IMa- 
homedan  woman  presiding  over  a missionary  meet- 
ing! But  she  Avas  a Christian  woman  noiv,  one  who 
had  been  a Mahomedan. 


230 


ixdia;  a problem. 


**  God  loveth  those  who  fight  for  his  religion  in  battle  array.” — 
Koran  6i : 4. 

Hasan  has  come  to  be  respected  by  all  who  know 
him.  A short  time  ago  he  was  appointed  as  a mem- 
ber of  the  Board  of  Commissioners  for  the  govern- 
ment district  in  which  he  lives.  On  being  informed 
of  the  appointment,  at  more  than  three  times  the 
pay  he  was  getting  from  his  mission 
work,  he  promptly  replied,  " I am 
secretary  to  the  Lord  Jesus,  and  I 
cannot  accept  any  other  office.”  He 
receives  the  support  his  native 
Christians  give  him,  and  costs  the 
Mission  Board  nothing. 

Jordan  is  another  good  example 
of  the  North  India  work.  He  was 
the  very  lowest  by  birth,  but  he  got 
into  the  mission  schools  and  showed 
himself  capable.  He  stuck  to  it  till 
he  had  gone  through  the  college, 
and  then  he  became  the  assistant  principal  of  the 
IMoradabad  high  school.  He  was  a conscientious 
Christian,  and  it  was  noticed  that  every  student  he 
sent  up  to  the  government  schools  year  after  year 
passed  the  examinations.  Certain  Brahmin  and 
Mahomedan  teachers  became  jealous,  seeing  this, 
and  they  had  a lot  of  large  posters  put  up  in  public 
places  to  the  effect  that  Jordan  was  the  son  of  a 
scavenger,  and  that  high-caste  gentlemen  sending 
their  children  to  school  to  him  did  so  at  a great  risk 
with  respect  to  their  caste,  being  in  danger  of  making 


Native  Christians.” 


THE  METHODISTS  IN  NORTH  INDIA.  23I 

Blessed  are  the  meek,  for  they  shall  inherit  the  earth.” — Matt.  5 : 5. 

the  gods  angry  with  them,  etc.  Every  one  saw  these 
offensive  posters,  and  Jordan  asked  advice  of  the 
missionaries,  who  told  him  he  was  set  for  the  de- 
fense of  the  Gospel,  and  not  specially  for  the  de- 
fense of  Jordan. 

Xow  Jordan  was  blessed  with  more  good  sense 
than  some  other  people  are,  so  he  took  the  advice 
and  went  on  about  his  business  as  if  nothing  had 
happened.  And  the  boys  in  school,  seeing  the  air 
of  the  teacher,  continued  to  come.  Soon  the  city 
fathers  began  to  inquire  what  all  this  was  for,  and 
who  did  it.  When  they  learned  that  the  Brahmin 
and  other  teachers  did  it,  fearing  the  success  of  Jor- 
dan would  injure  them,  they  said,  “Ah,  is  that  so? 
Every  boy  passed  ? ” “Yes.”  “ Well,  that  is  where 
we  will  send  our  boys ; for  what  we  want  is  to  be 
sure  that  they  will  pass  the  government  examina- 
tions.” And  from  that  time  forth,  the  school  be- 
came self-supporting,  and  did  not  need  another  mis- 
sionary rupee. 

The  Reid 
Christian  C o 1- 
lege  at  Lucknow 
and  the  Medical 
College  at  Agra 
are  splendid 
JMethodist  insti- 
tutions. And  it 
so  happened 

that  a SCaVen-  “ Reid  Christian  College.” 


11 


232 


INDIA  ; A PROBLEM. 


“ These  who  die  at  night,  or  in  the  dark  of  the  moon,  again  return  to 
mortal  birth.” — Bhagavad  Gita  8:  25. 

ger  girl  came  also  to  one  of  the  village  schools,  and 
passed  one  grade  after  another  till  she  completed  the 
Agra  Medical  College  Course  for  women,  and  re- 
turned to  Moradabad  an  earnest  Christian  young 
woman.  Friends  had  often  asked  her,  “Why  don't 
you  marry?  ’’  To  which  her  curt  reply  was  that  she 
was  studying  and  had  not  the  time.  And  they  got 
about  the  same  answer  from  Jordan  on  the  same  sub- 
ject. Then,  according  to  one  of  those  well-directed 
providences  which  happen  more  frequently  than 
some  good  people  are  willing  to  admit,  there  were 
several  serious  cases  in  the  hospital.  And  a nurse 
of  good  qualification  was  needed  as  an  extra.  And 
this  young  medical  graduate  was  called  in  and  em- 
ployed for  a week.  And  by  the  time  her  week  was 
up  they  employed  her  for  a month,  and  after  that 
she  could  not  be  spared  at  all,  and  now  is  the  head 
nurse  of  the  hospital,  getting  one  hundred  and  twen- 
ty-five rupees  a month.  Then  it  all  came  out.  She 
and  Jordan  had  been  long  engaged,  and  now  they 
were  married.  At  the  present  time  she  still  holds 
her  position,  and  treats  medically  the  missionaries 
and  the  Brahmin  women  and  hosts  of  others,  and  is 
respected  by  all. 

With  such  truths  as  these  before  us  it  seems  to 
me  that  even  the  most  pessimistic  must  have  all  the 
wind  taken  out  of  his  sails.  In  '87  there  were  7,000 
communicants.  In  ’98  there  were  77,000.  In  eleven 
years  a tenfold  increase.  Some  may  ask  if  these  are 
all  genuine.  The  workers  say  that  after  two  years 


THE  METHODISTS  IN  NORTH  INDIA. 


233 


“ Ye  must  be  born  again.” — John  3 : 7. 

about  ninety-five  per  cent  are  to  be  found  faithful. 
And  they  do  not  all  have  family  prayers,  as  tloes  of 
course  the  one  who 
the  genuineness  of  these  poor  fel- 
lows. But  they  do 
have  village  prayers 
generally  in  the  vil- 
lage church,  in  the 
early  stage  of  their 
new  life ! 

The  North  India 
conference  alone  has 
its  35,000  adherents, 
with  an  average  attendance  on  Sunday  w'orship  of 
someT2,ooo.  And  the  one  thousand  Sunday  schools 
of  the  district  have  their  45,000  scholars.  And  there 
are  128  native  ordained  preachers  besides  the  422 
unordained.  And  the  collection  from  these  for  the 
work  amount  to  about  $6,000  a year.  This  is  no 
mean  beginning  toward  self-support,  a matter  in 
which  all  the  missions  are  alike  interested.  Often 
when  these  lowest  of  the  low  become  Christians  and 
learn  to  read  and  wear  more  clothes  than  they  did 
before,  those  above  them  rail  upon  them  with,  “ How 
dare  you  learn  to  read  wdien  we  can’t ! How  dare 
you  wear  clothes  like  ours ! ” 

The  reader  may  not  be  a Methodist,  as  the  writer 
is  not,  yet  from  the  above  it  is  easy  to  see  what  can 
be  done.  And  to  say  the  least,  all  must  agree  that 
they  who  turn  thousands  from  idolatry,  and  incline 
them  toward  a purer  and  a better  life,  are  certainly 


234 


INDIA  ; A PROBLEM. 


“ If  a man  break  the  word-contract,  he  shall  pay  three  hundred  stripes 
penalty.” — Zend  Avesta  4;  ,^6. 

doing  a good  thing.  And  they  who  give  crumbs 
of  bread  to  the  millions,  are  they  not  perhaps  doing 
better  than  those  who  have  whole  loaves  which  they 
keep  forever  to  themselves? 


“ Doing  better.” 


THE  CHURCH  OF  ENGLAND  MISSIONS. 


Chapter  Seventeen. 


“Blessed  are  (he  dead  which  die  in  the  Lord.” — Rev.  14:  13. 

The  Church  Missionary  Society,  commonly 
known  by  the  initials  C.  M.  S.,  is  over  a hundred 
years  old,  and  is  the  largest  missionary  society  in 
the  world.  In  an  old  prospectus  this  principle  is 
laid  down,  “ Spiritual  men  for  spiritual  work." 
Among  other  precepts  added  later  are,  " Begin  on  a 
small  scale,”  and,  “ Put  money  in  the  second  place.” 
The  society  was  organized  April  12,  1799,  twenty- 
five  persons  being  present.  A first  resolution  was 
then  passed,  “ That  it  is  a duty  highly  incumbent 
upon  every  Christian  to  endeavor  to  propagate  the 
knowledge  of  the  Gospel  among  the  heathen.” 

The  society  is  at  work  in  more  than  sixty  lan- 
guages, in  China,  India,  Africa,  Palestine,  Arabia, 
Persia,  IMauritius,  Northwest  Canada,  the  Klondike, 
British  Columbia,  Herschel  Island,  and  in  other  places. 
The  aggregate  circulation  of  the  several  missionary 
papers  published  is  200,000  per  month.  The  total 
number  of  converts  now  on  the  lists  is  281,500.  One 
third  of  the  C.  M.  S',  income  is  spent  in  India. 

A plan  was  adopted  in  1853,  by  which  the  com- 
mittee determined  “ to  accept  any  number  of  true 
missionaries,  who  may  appear  to  be  called  of  God 
to  the  work,  ....  trusting  to  the  Lord  ...  to 
supply  the  treasury  with  the  funds  for  this  blessed 

235 


236 


INDIA;  A PROBLEM. 


“ Brahmins  must  not  eat  with  their  heads  covered.”— Inst,  of 
Vishnu  71:  12. 

and  glorious  undertaking.'’  In  1865,  it  seemed  this 
was  perhaps  the  wrong  method,  and  in  1870  the 
plan  was  abandoned.  After  this  the  work  grew 
less  and  less,  till  in  1887  a similar  policy  was  again 
instituted,  with  the  result  that  from  that  time  to 
this,  the  309  ordained  missionaries  have  become 
906.  the  200,000  pounds  income  has  become  350,000, 
and  the  yearly  adult  baptisms  have  grown  from  2,000 
to  8,000!  They  call  this  “The  Policy  of  Faith.” 

In  this  brief  sketch  I can  not  hope  to  describe 
a work  that  in  the  annual  report  requires  nearly 
200  pages.  Showing  the  evolution  of  missionary- 
preaching,  as  observed  by  a native  Christian,  and 
told  by  him  to  one  of  the  missionaries,  we  find 
the  following  statement : At  first,  he  said,  mis- 

sionaries attacked  the  religion  of  Alahomedans  and 
Hindoos,  which  sometimes  brought  on  angry  and 
excited  discussions ; then,  later,  they  compared 
Christianity  with  these  other  religions,  often  mak- 
ing them  seem  quite  ridiculous,  but  not  gaining 
friends  by  it ; but  now  the  plan  is  evidently  to  preach 
only  “ Christ  as  Savior  of  sinners,  in  the  spirit  of 
love,  and  to  avoid  all  controversy  as  far  as  possible.” 
In  one  of  the  schools  a moral  test  was  given  one 
day  in  a new  form.  The  question  was  asked:  “ If 

you,  together  with  two  friends,  were  going  to  the 
city,  and  on  the  way  you  found  a rupee,  what  would 
you  do  with  it?”  The  boys  were  all  isolated  to 
write  out  their  answers.  Out  of  fifty-seven,  there 
were  nine  who  wrote  they  would  keep  the  money, 


THE  CHURCH  OF  ENGLAND  MISSIONS. 


237 


’*  One  faith,  one  Lord,  one  baptism,  one  God  and  Father  of  all.” — 
Eph.  4:  5. 

fourteen  said  they  would  divide  it  with  the  two 
Other  boys,  ten  said  they  would  give  it  to  teacher 
Of  parents,  nineteen  said  they  would  give  it  to  the 
poor,  and  five  thought  they  would  try  to  find  the 
owner.  One  wonders  what  results  the  same  question 
would  bring  if  asked  some  of  our  children  at  home. 

Among  all  classes  the  work  is  fostered  in  all 
its  phases.  On  not  a few  occasions  fakirs  hearing 
the  preaching,  stop  to  listen,  and  become  interested. 
One  asked  for  the  story  of  the  true  Savior,  and  on 
receiving  it  was  glad.  Xot  being  able  to  read,  a 
Brahmin  volunteered  to  help  the  poor  fellow,  and 
stood  there  for  two  hours  reading  one  of  the  Gos- 
pels to  an  attentive  little  crowd  of  listeners.  An- 
other, on  hearing  that  Jesus  was  the  only  true  Savior, 
said  that  was  what  he  was  looking  for.  He  had  been 
an  ascetic  for  years,  and  was  on  his  way  to  a noted 
shrine,  but  agreed  to  change  his  manner  of  life,  and 
work  for  a living.  He  became  an  earnest  Christian. 

The  C.  M.  S.  has  had  considerable  success  among 
the  Mahomedans.  Imad-ud-din  became  a convert 
in  the  church  at  Amritsar,  and  to  that  same  congre- 
gation he  was  minister  and  pastor  for  the  last  thirty 
years  of  his  life.  i\Iuch  of  the  stability  of  the  flour- 
ishing work  there  is  due  to  his  patient  labors. 
IMoulvie  Aziz-ud-din,  one  of  the  fierce  tribe  of  Pathans 
in  the  north,  has  not  only  been  a Christian  for  these 
years,  but  has  recently  been  set  apart  for  the  ministry 
of  the  Gospel.  Away  up  in  Peshawar,  the  congre- 
gation of  over  three  hundred,  including  children  and 


238 


IXDIA;  a PKOliLEM. 


“I  cook,  I give,  I offer  up  olilatlon.” — Atliarva-Veda  6:  123;  4. 


' Im-ud-din.’' 


all,  is  in  the  pastoral  charge  of 
Imam  Shah,  “ whose  blameless  life 
and  unwavering  devotion  have  se- 
cured to  him  the  affection  and  es- 
teem of  both  natives  and  Europe- 
ans.” A recent  Mahomedan  con- 
vert, whose  name  was  Qamar-Ussa- 
1am  (the  Moon  of  Islam)  preferred 
to  change  his  name  to  Qamar-ul- 
Masih  (the  Moon  of  Christ). 

Work  among  lepers  has  its  atten- 
tion, and  from  among  the  very  low- 
est of  Hindoos  come  many  converts. 

A village  constable  became  a Chris- 
tian, and  was  the  only  one  in  Singpur  for  five  years. 
But  he  told  the  people  of  the  Truth  as  he  had  learned 
it,  and  when,  five  years  after,  the 
missionaries  first  visited  that  place, 
they  “ baptized  fifteen  persons  in  a 
stream  near  Singpur,  most  of 
them  relatives  of  Pachlu,  the  sol- 
itary Christian.” 

In  a number  of  in- 
stances, Christian  vil- 
lages have  been  estab- 
lished. Pro  m i n e n t 
among  these  is  Clarka- 
bad,  in  the  Punjab,  not 
far  from  Lahore.  iMany 
^ Imam  Shah.”  village  people,  in  the  em- 


THE  CITURCII  OF  ENGLAND  MISSIONS. 


239 


“The  gift  of  God  is  eternal  life.” — Rom.  6:  23. 

ploy  of  stiff  Mahomedans  and  bigoted  Hindoos,  when 
they  become  converts  to  Christianity,  find  themselves 
absolutely  without  a means  of  livelihood.  When  the 
canal  was  dug  from  Mardaipur  to  Patoki,  the  govern- 
ment granted  2,000  acres  to  the  C.  jM.  S.  on  which  to 
settle  such  village  people.  This  is  how  Clarkahad  came 
into  existence.  It  is  now  a healthful  little  village,  with 
clean,  straight,  wide,  and  airy  streets,  something 
which  is  unusual  in  an  Indian  village.  The  Chris- 
tians are  independent,  having  their  own  church  and 
pastor,  school  and  teachers,  dispensary  and  doctor,  all 
self-sustaibiing.  A storekeeper,  weaver,  carpenter  and 
blacksmith  are  there.  The  people  are  agriculturists, 
and  the  village  is  on  a sound  financial  basis. 

A missionary  in  South  India,  where  formerly  one 
could  not  avoid  seeing  the  undisguised  contempt  of 
Brahmins  for  poor  Christians,  calls  attention  to 
what  may  he  seen  there  now,  in  the  changing  condi- 
tion of  things.  He  says : “ The  other  day  I saw 

a Paria  Christian  student  walking  down  the  chief 
Brahmin  street  with  a Brahmin  student  on  either  side, 
one  with  his  arm  locked  in  the  Christian’s,  the  other 
holding  an  umbrella  over  the  party,  both  deeply  intent 
on  a notebook  the  Christian  held  in  his  hands,  contain- 
ing notes  on  a lesson  that  had  been  given  that  day.” 

But  while  these  changes  are  coming,  and  have 
already  come  in  some  localities,  the  days  of  perse- 
cution are  not  yet  in  the  past.  Nor  will  they  be 
until  Christ  enters  into  the  hearts  of  certain  class- 
es. Last  year  forty-six  converts  were  baptized 
near  Meerut.  The  missionary  had  barely  gone 


240 


IXniA  ; A PROBLEM. 


“The  dove  and  owl,  effectless  be  their  visit.” — Atharava-Veda  6:  29:  2. 

when  the  landlords  seized  the  fields  of  the  Chris- 
tians, stopped  their  work,  cut  their  wages,  and 
brought  false  accusations  against  them.  Then  sev- 
eral houses  were  caused  to  be  fired,  and  the  Chris- 
tians were  arrested  on  the  charge  of  incendiarism. 
Their  release  was  ordered.  Later  the  same  thing 
was  brought  up  again,  when  a Hindoo  lawyer  said 
in  court,  “ I want  to  demonstrate  to  the  court  that 
Christians  tell  lies  as  well  as  Hindoos,”  and  then 
proceeded  with  a severe  cross-examination  of  an  aged 
illiterate  Christian.  Later  again,  the  same  man 
who  had  caused  the  trouble  before  “ broke  into  the 
church  during  the  Sunday  morning  service,  seized 
the  book  out  of  the  reader's  hand,  tore  it  in  half  and 
threw  it  from  him,  kicked  over  the  reading  desk, 
and  then,  seizing  the  reader,  with  the  help  of  two 
native  police,  tore  his  clothes  and  knocked  him 
down.  The  congregation  speedily  dispersed.  . . . 
He  declared  that  he  had  entered  the  building  to  se- 
cure two  dacoits,  whom  the  Christians  had  con- 
cealed ! He  denied  that  there  was  any  service  go- 
ing on,  and  even  brought  witnesses  to  prove  that 
it  was  not  a church.  . . No  one  could  have  sat  from 
day  to  day  in  the  courts  and  listened  to  the  perjury 
of  witnesses  and  native  officials  without  coming  to 
the  conclusion  that  the  most  urgent  need  for  India 
to-day  is  moral  training  to  go  hand-in-hand  with 
W'estern  education.  There  is  only  one  cure  for  the 
corruption  and  bribery  which  is  manifest  in  almost 
every  department  of  life,  and  that  is  the  life  and 
power  and  teaching  of  Jesus  Christ.”  And  more 


THE  CHURCH  OF  ENGLAND  MISSIONS. 


24 1 


“ Every  creature  of  God  is  good.” — i Tim.  i : 4. 

or  less  of  this  kind  of  thing  will  continue  till  Hin- 
dooism  is  dead  and  burned ! 

On  the  other  hand  high-caste  men,  thoughtful 
and  intelligent,  see  the  Truth  and  sometimes  openly 
confess  it.  A certain  Hindoo  judge  being  long  ill, 
sent  and  asked  a Christian  school-teacher  to  pray 
for  him.  The  teacher  did  so,  m the  presence  of 
many  Hindoos.  The  judge  got  well  and  openly  at- 
tributed his  recovery  to  the  prayer  of  the  teacher. 

Last  year  the  death  was  lamented  of  Rao  Sahib 
Samuel  Paul,  a prominent  native  Christian  and 
worker  in  the  mission,  whose  place  has  not  yet  been 
filled.  He  published  altogether  over  two  hundred 
books  and  tracts,  and  was  a giant  in  his  day. 

Away  to  the  north  of  India  is  a church,  built  in 
native  fashion  for  native  people,  designed  by  Walter 
Bateman,  who  is 
alive  to  the  good  of 
the  cause  he  repre- 
sents. Away  to  the 
south  of  India  is  an- 
other church  with  a 
big  stone  idol  used  as 

One  of  the  converts  built  the  church  all  himself.” 

a door-step.  In  this 

case  an  idol  has  got  into  Christian  service  indeed ! 

One  of  the  Santhal  converts  built  the  church  at  Bar- 
hett  all  himself.  A Santhal  village  is  a very  lowly 
place,  for  these  are  hill  tribes.  Along  the  sacred 
river  Ganges  one  of  the  missionaries  saw  an  idol, 
and  before  the  idol  lay  a book  which  it  was  sup- 
posed to  be  reading.  Some  one  had  in  all  serious- 


242 


INDIA  : A PRQTILEM. 


‘•If  we  have  sinned  may  both  Apsarases  forgive  that  debt.” — Atharva- 
^■eda  6 : 1 18 : i. 


‘ A church  built  in  native  fashion.” 


ness  placed  the 
book  there,  that 
the  god  might  be- 
come wise  for  in- 
struction and  guid- 
ance of  his  poor 
followers.  And  the 
book  was  the  Gos- 
pel of  John  in  the 
Hindi  language ! 

The  C.  S.  be- 
gan work  in  the  na- 
tive State  of  Travancore  in  i8i6,  and  have  been 
able  to  gather  a strong  force  in  that  locality.  Their 
presence  served 
in  part  to  stim- 
ulate the  Syrian 
c h u r c h,  b u t 
many  of  the 
leading  workers 
now  in  the  C. 
i\I.  S.  mission 
are  those  who 
came  over  from 
the  Syrian 

Christians.  The  “ A Santhal  village.” 

Syrians  were, 

and  yet  are,  doubtless  dead  enough,  with  much  more 
of  the  form  than  the  spirit.  An  unpleasant  thing 
is  hinted  at  in  the  report  of  the  present  year  by  one 


THE  CHURCH  OF  ENGLAND  MISSIONS. 


243 


“ The  soul  that  sinneth  it  shall  die.” — Ezek.  18;  4. 


of  the  missionaries  there,  when  he  refers  to  “ trou- 
bles from  ‘ Open  Brethren,’  ^ Salvationists,  Extreme 
Reformers,  and  Faith  Healers,  who  seem  to  direct 
their  efforts  exclusively  at  Christians.” 

When  we  come  to  sum  up  the  work  of  any  large 
mission,  we  are  impressed  with  the  many-sidedness 
and  gradual  continued  growth  of  mission  work. 
At  the  beginning  of  the  reign  of  Queen  \"ictoria, 
the  C.  ]\I.  S.  had  in  India,  22  stations,  57  mis- 
sionaries, including  the  wives  of  workers,  5 
native  clergy,  291  communicants,  and  9,800 
adherents.  Now,  after  64  years  there  are 
21 1 stations,  419  missionaries,  164  native 
clerg}',  37,000  communicants,  and 
145,750  adherents  ! In  1891  there 
were  6,000  adult  baptisms,  and 
41,000  scholars  in  the  schools.  In 
1901  there  were  8,000  adult  bap- 
tisms, and  55,000  scholars  in  the 
schools ! There  are 
246  unmarried  lady 
missionaries,  who  are 
not  counted  in  the 
above,  and  of  these 
fourteen  are  paying 
their  own  way ! Al- 
together they  have 
twenty-four  mission- 
aries in  India  who 
support  themselves, 


**  After  64  years.” 


^ The  Plymouth  Brethren. 


24+ 


INDIA  ; A PROBLEM. 


“Go  hence,  O Death,  pursue  thy  special  pathway.” — RigA’eda  lo:  i8:  i. 

and  1 12  who  are  called  “ own  missionaries,”  supported 
by  congregations  or  individuals ! 

One  of  the  missionaries  in  the  Northwest  Provinces, 
in  his  annual  letter  to  the  Board,  as  quoted  in  the  re- 
port, sums  up  mission  work  in  a comprehensive  way. 
He  says : ” \\"e  have  visited  and  preached  in  bazaars, 
melas,  sacred  ghats,  temple  precincts,  fields,  houses, 
shops,  dispensaries,  wedding  assemblies,  cow  sheds, 
sarais,  schools, — in  fact,  anywhere  where  a living  soul 
was  willing  to  listen.  There  is  no  romance  and  fine- 
spun poetry  about  it.  Those  who  intend  to  take 
up  this  work  must  be  prepared  to  face  day  by  day 
hard,  grinding,  humdrum,  stone-breaking  labor.  . . 
There  is  much  to  rejoice  one’s  heart.  The  way  our 
native  helpers  adapt  themselves  is  remarkable. 
Sometimes  our  listeners  are  Mahomedans.  They  at 
once  address  them  in  beautiful  Urdu.  Then  we  are 
confronted  by  Hindoos,  and  they  immediately  use 
the  best  Hindi.  Then  the  audience  changes,  and 
they  make  known  Christ  to  the  ignorant  low-caste 
in  the  simple  village  idioms.” 


THE  CHURCH  OF  SCOTLAND  MISSIONS. 


Chapter  Eighteen. 


**  The  wages  of  sin  is  death.” — Rom.  6:  23. 

Toward  the  close  of  the  first  half  of  the  last  cen- 
tury there  came  to  the  Church  of  Scotland  what  is 
known  as  the  Disruption,  which  resulted  in  two  or- 
pfanizations.  Instead  of  one  church,  there  are  now 
the  Church  of  Scotland,  and  the  Free  Church  of 
Scotland.  The  difference  between  the  two,  to  us 
who  are  far  away,  seems  nothing.  And  it  is  worthy 
of  mention,  that  at  the  time  of  the  disruption,  many 
of  the  native  Christians  in  India,  taking  no  sides  in 
the  local  questions,  attached  themselves  to  other 
missions,  and  developed  into  the  ablest  of  men. 

The  Scottish  Church  is  of  course  Presbyterian. 
The  American  Presbyterian  mission  in  India  is  next 
in  size  to  that  of  the  Free  Church.  We  shall  con- 
fine this  sketch  to  the  Free  Church  work,  which 
IS  the  largest  of  the  Presbyterian  missions  m India. 

The  policy  of  the  Free  Church  is  unquestionably 
strong  as  to  the  importance  of  educational  work 
as  a mission  factor.  The  church  has  eight  mission- 
ary colleges,  four  in  Africa,  and  four  in  India,  with 
326  other  schools  leading  up  to  these.  In  the  col- 
leges are  more  than  i,ooo  university  under-gradu- 
ates, Avhile  altogether  some  27,000  young  men  and 
women  are  in  attendance  at  these  Christian  insti- 
tutions. 

The  four  colleges,  which  have  become  the  center 
245 


246 


INDIA  ; A PROBLEM. 


*■  So  house  could  subsist  on  the  earth  but  for  those  two  dogs  of  mine.’’ — 
Zend  Avesta  13:  163. 

of  intellectual  life  and  mission  work  of  the  Church  in 
India  are  located  in  Bombay.  Xagpur,  Calcutta,  and 
Madras.  The  Wilson  College  and  the  Wilson 

School  are  located 
near  to  each  other 
in  Bombay.  This 
college,  bearing  the 
name  of  its  found- 
er. John  Wilson, 
has  been  in  suc- 
cessful operation 
for  over  half  a cen- 
tury. Last  year,  in 
each  of  the  three  chief  university  examinations,  the 
Wilson  College  passed  more  students  than  any  oth- 
er Bombay  college.  The  number  taking  the  B.  A. 
degree  was  sixty.  It  must  be  remembered  that  the 
Government  L’niversity  is  chiefly  an  examining 
body,  and  the  student  may  prepare  for  that  exami- 
nation wherever  he  pleases.  The  thing  is  to  pass! 
Of  all  the  colleges,  those  whose  students  pass  most 
freely  need  no  further  praise. 

During  the  year  are  given  courses  of  lectures, 
both  religious  and  secular,  and  the  Sunday  church 
services  are  open  to  all.  According  to  the  latest  re- 
port, ‘‘  there  is  in  the  air  at  present  a considerable 
amount  of  religious  controversy,  and  though  some 
are  perplexed  and  others  indifferent,  man}'  are  seek- 
ers after  truth  who  often  delight  their  teachers  by 
their  excellence  of  character  and  disposition.” 


“ The  Wilson  College.** 


THE  CHURCH  OF  SCOTLAND  MISSIONS. 


247 


“ God  is  our  refuge  and  strength,  a very  present  help  in  time  of  trouble.’' 
— Psalms  46:  I. 

Other  work  is  carried  on  with  increasing  interest 
at  Alibag,  south  of  Bombay,  where  there  is  a mis- 
sion high  school ; at  Thana,  where  the  mission  dis- 
pensary is  crowded  with  100  to  180  patients  every 
morning ; in  Poona,  the  bigoted  city,  where  a union 
prayer  meeting  has  been  held  in  the  church  in  the 
mission  compound  for  now  over  sixty  years ; in  Ilai- 
derabad,  a Mahomedan  State,  in  Jalna,  and  in  Beth- 
el near  by,  which  is  a Christian  settlement  founded 
by  Narayan  Shesadri,  a Brahmin  convert  of  former 
years.  The  work  begun  in  Gujerat  by  John  Wilson 
and  those  with  him  was  handed  over  to  the  Irish 
Presbyterian  Mission,  which  is  pushing  the  work 
there  now. 

Soon  after  the  disruption  of  1843,  Stephen  His- 
lop  founded  the  Free  Church  j\fission  in  Nagpur, 
and  the  college  which  bears  his  name,  into  which 
his  schools  have  developed.  In  Nagpur  itself  the 
native  agency  employed  is  thirteen  teachers,  nine 
Bible-women,  six  cathechists,  one  colporteur,  one 
medical  assistant,  and  one  dispenser. 

In  Calcutta  are  two  Scottish  institutions  of  high- 
er education.  The  General  Assembly's  Institution 
is  Church  of  Scotland,  while  the  Duff  College  is  of 
the  Free  Church.  About  500  are  enrolled  in  the 
latter  from  year  to  year,  and  last  year,  of  the  twen- 
ty-two who  obtained  the  M.  A.  degree  in  Philoso- 
phy in  Calcutta,  fourteen  went  up  from  the  Duff 
College.  Of  the  seven  who  gained  their  degree  in 
history,  four  went  up  from  the  Duff  College,  includ- 


248 


INDIA  ; A PROBLEM. 


“ May  there  be  a place  for  me  in  Yama’s  world.” — Satapatha 
Brahmana  4:  3:  4:  27, 

ing  the  foremost  man  in  the  subject,  who  won  the 
University  Gold  IMedal.  The  fee  income  amounts 
to  more  than  $6,000,  and  the  Government  grant  is 
$2,000  yearly. 

Besides  the  evangelistic  work  carried  on  in  the 
city  of  Calcutta,  and  the  work  among  the  aborigi- 
nal Santhals  north  of  the  city,  where  three  ordained 
missionaries  are  located, — one  industrial  and  two 
medical, — is  the  mission  among  the  densel}'-populat- 
ed  district  along  the  Hoogli  River.  It  is  on  the 
waters  of  the  Hoogli  that  ocean-going  vessels  come 
to  Calcutta.  Here  along  the  Hoogli,  between  the 
C.  IM.  S.  at  Burdwan  on  the  north,  and  the  English 
Baptists  at  Serampore  on  the  south  ; and  at  Chin- 
sura,  side  by  side  with  a neutral  Government  col- 
lege, an  endowed  iMahomedan  institution,  and  the 
earliest  Roman  Catholic  settlement  in  Bengal ; here 
did  Duff  and  others  begin  a Avork  wdiich  has  become 
remarkable  for  the  strength  of  its  converts.  It  is 
the  most  densely  populated  district  in  the  world, 
and  at  the  same  time  the  most  feverish.  The  de- 
pressed classes  are  the  most  superstitious,  and  the 
Brahmins  are  the  most  highly  educated  and  inexcus- 
ably conceited.  To  this  district  also  come  crowds 
of  pilgrims  for  the  worship  of  Jaganath,  and  the 
shrine  of  Tarakeshwar. 

In  the  old  Dutch  town  of  Chinsurah  the  mission 
has  its  center  for  rural  work.  The  medical  center 
is  at  Kalna,  the  shrine  of  the  Hindoo  former  Chait- 
anya.  About  500  villages  are  visited  annually,  and 


THE  CHURCH  OF  SCOTLAND  MISSIONS.  249 


“ Our  fellowship  is  with  the  Father — i John  i : 3. 

daily  preaching  is  carried  on  in  the  bazaars  and  dis- 
pensaries. There  are  three  Bengali  congregations, 
with  sixty-seven  communicants  in  good  standing, 
and  249  children  at  Sunday  school. 

To  those  workers  who  have  been  there  long 
enough  to  know  how  Hindooism  was  in  the  earlier 
days,  there  is  every  evidence  of  a general  change. 
Enter  into  conversation  with  any  one  who  makes 
his  living  by  the  worship  of  the  idols,  or  giving  out 
secret  formulas  called  mantras  for  repetition,  which 
is  like  powowing,  and  he  will  soon  tell  you  there  is 
no  money  now  made  in  this  which  Avas  formerly  a 
very  lucrative  business.  On  great  festival  days, 
there  are  crowds  of  people  who  stand  about  to  wit- 
ness the  performance  with  the  idols,  but  there  does 
not  begin  to  be  anything  like  the  number  of  idols 
there  were  in  former  days.  Belief  in  these  things 
is  waning. 

One  of  the  young  men  who  just  recently  heard 
the  Gospel  begged  to  be  baptized.  He  was  then 
m the  mission  school,  and  under  age.  The  mission- 
aries saw  that  it  was  advisable  to  have  him  wait  till 
he  was  of  age,  on  account  of  the  attitude  of  his 
caste-parents.  If  he  were  baptized,  they  would  at 
once  remove  him  from  the  school  and  influence  of 
the  missionaries,  and  perhaps  begin  legal  proceed- 
ings against  them,  but  while  he  remained  unbap- 
tized he  could  continue  in  the  school,  attend  church 
and  Sunday  school,  study  the  daily  Bible  lessons, 
and  pray  with  the  Christians.  In  Kalna  the  mis- 
sionaries are  building  a new  mission  house  on  some 


250 


INDIA;  A PROBLEM. 


“ For  him  the  floods  stand  still,  the  seven  mothers.” — RigA'eda  8:  85:  2. 

old  temple  property,  having  obtained  the  lease  for 
the  same  on  condition  that  they  w'ould  kill  no  cows 
nor  eat  beef  on  the  premises ! 

The  Free  Church  people  claim  that  no  mission  in 
India,  or  in  the  non-Christian  world  is  so  fully 
equipped  and  complete  in  its  organization  as  is  their 
work  in  the  Madras  Presidency.  There  is  the  Chris- 
tian College,  the  largest  in  the  East,  with  its  self- 
supporting  high  school,  and  Nellore  high  school. 


“ The  largest  in  the  East.” 


There  are  three  teaching,  preaching,  and  itinerating 
agencies,  in  the  city  and  suburbs  of  Madras,  in  the 
district  of  Chingleput,  and  in  Conjiveram.  There 
are  village  settlements  among  the  depressed  classes. 
There  are  numerous  schools,  in  which  the  Bible  les- 
sons come  regularly.  Above  all  there  are  ten  Tamil 
congregations,  under  their  own  pastors,  mostly  self- 
supporting. 

The  College  last  year  had  some  750  students,  be- 
sides over  1,000  in  the  preparatory  school.  In  the 


THE  CHURCH  OF  SCOTLAND  MISSIONS.  25I 


“ Only  be  strong  and  of  a good  courage.” — Joshua  i:  18. 

English  language  division  131  took  the  B.  A.  degree, 
while  in  the  second  language  division  there  were 
105.  The  second  languages  are  Tamil,  Telugu, 
Canarese,  Malayalam,  Sanscrit,  Latin,  Uriya,  or 
Persian.  The  College  publishes  a magazine,  and 
the  library  has  nearly  4,000  volumes. 

Concerning  educational  work  of  missionaries 
there  are  not  a few  who  think  that  it  is  waste  of 
time  to  be  doing  the  work  that  the  Government 
stands  committed  to  do.  The  results  in  conversions 
to  Christ  are  comparatively  few,  and  the  expenses 
often  run  high.  But  those  engaged  in  this  branch 
of  work  point  out  the  attitude  of  the  educated  class- 
es, how  it  is  changing  in  its  regard  to  Christ  and 
the  Gospel,  and  claim  that  through  the  beneficent 
influence  of  these  Christian  colleges  this  result  is 
largely  due.  Those  who  become  the  leaders  of 
thought  in  the  land,  though  not  Christian,  learn  to 
regard  Christianity  as  the  best  of  all  religions,  and 
thus  open  wide  the  door  for  the  next  generation. 

A step  which  will  in  all  probability  be  far-reach- 
ing in  its  results,  is  the  recent  formation  of  the 
“ South  Indian  Lbiited  Church,"  by  the  members 
of  the  three  separate  missions,  the  Church  of  Scot- 
land, the  Free  Church  of  Scotland,  and  the  Arcot 
Mission.  It  is  a union  with  a simple  confession 
of  faith,  constitution  and  canons  similar  in  many 
respects  to  that  of  the  L^nited  Presbyterian  Church 
in  Japan.  It  were  a strange  thing  if  the  churches  in 
heathen  lands,  consisting  of  converts  from  heathen 
religions,  should  lead  the  churches  who  sent  the 


252 


INDIA  ; A PROBLEM. 


“ He  must  often  repeat  his  prayers  at  each  twilight.” — Inst,  of 
Vishnu  71 : 77. 

Gospel  to  them,  in  example  of  Christian  fellowship ! 
It  has  always  seemed  to  me  that  two  bodies,  having 
a hundred  points  in  common  and  perhaps  two  dif- 
ferences, should  not  separate  because  of  the  two 


The  Scotch  Church,  Madras. 


points,  but  remain  united,  or  indeed  become  united, 
because  of  the  hundred  points  of  agreement ! 

In  these  four  Missions  of  the  Free  Church,  there 
are  all  told  nineteen  native  congregations  with  ten 
ordained  and  five  licensed  native  pastors,  eighty-two 
elders  and  deacons,  and  less  than  2,000  communi- 
cants. There  are  now  about  3,500  adherents  be- 
sides members.  There  are  twenty-one  medical  mis- 
sionaries, chiefly  native,  203  native  teachers,  140  cat- 


THE  CHURCH  OF  SCOTLAND  MISSIONS.  253 


“Blessed  is  the  man  that  trusteth  in  the  Lord.” — ^Jer.  17:  17. 

echists,  besides  women  workers,  making  the  whole 
Christian  agency  721,  not  including  the  292  native 
teachers  of  secular  subjects. 

Now  fully  sixty  years  have  passed  since  those 
active  and  able  men,  John  Wilson  in  Bombay,  Alex- 
ander Duff  in  Calcutta,  and  John  Anderson  in 
Madras,  were  laying  the  foundations  of  a work 
greater  than  they  could  have  known.  Their  con- 
verts have  not  been  numbered  by  the  tens  of  thou- 
sands, but  among  those  won  have  been  a high  rate 
of  leaders  of  men,  and  good  brave  fellows  who 
stood  way  above  the  average  even  before  their  con- 
version. The  first  Parsee  converts  to  Christianity 
were  led  out  by  Wilson  in  Bombay. 

As  an  example  of  the  silent  effectiveness  of  cer- 
tain phases  of  Christian  work,  a recent  Brahmin 
convert  from  IMysore,  Krishnasawmy  Aiyaugar  by 
name,  before  his  baptism,  made  the  following  open 
statement : “ You  ask  why  I will  become  a Chris- 

tian now?  I am  a Christian,  and  have  long  been 
so.  I feel  it  to  be  my  duty  now  to  make  an  open 
profession  of  my  faith,  and  to  identify  myself  with 
those  who  believe  in  Jesus.” 


THE  BASLE  MISSION,  GERMAN 
LUTHERAN. 

Ch.^tter  Nineteen. 


“ Dice  give  frail  gifts  and  then  destroy  the  man  who  wins.” — Rig* 
Veda  10 : 34:  7. 

The  Basle  Mission  has  been  for  many  years  at 
work  in  China,  India,  and  Africa.  The  India  work 
was  begun  in  1834  at  JMangalore,  which  has  become 
the  chief  mission  station.  As  we  look  upon  mis- 
sions, one  that  was  begun  before  the  middle  of  last 
century  ought  to  be  called  estalilished,  and  their  ex- 
perience should  be  worth  something  to  others. 

The  missionaries  with  their  native  helpers  have 
continued  in  the  Avork  of  preaching  among  the  auI- 
lages,  in  the  bazaars,  and  at  Hindoo  religious  fes- 
tiA'als  from  the  A'ery'  first.  One  of  the  men  reports 
haA'ing  A'isited  thirty  different  festiA’als  in  a year, 
besides  his  other  Avork,  and  he  adds  that  “ the  peo- 
ple haA-e  become  so  used  to  haA'ing  us  Avith  our 
preaching  and  our  books  at  these  festivals  that  they 
are  almost  disappointed,  and  there  is  a manifest  lack 
of  enthusiasm,  if  Ave  fail  to  come.” 

In  the  South  of  India,  Avhere  the  Basle  ^Mission 
is  located,  the  people  are  persistent  believers  in  evil 
spirits,  in  demons.  Sometimes  the  people  say  to 
the  missionaries,  “ If  only  all  of  us  Avould  join  you, 
Ave  are  ready  to  abandon  the  seriA'ce  of  idols  and 
demons,  Avhich  is  of  no  use  to  us.  But  hoAV  can 
we  come  Avhen  the  others  do  not?  ” 


254 


THE  BASLE  MISSION,  GERMAN  LUTHERAN.  255 


“Whosoever  will,  let  him  take  of  the  water  of  life  freely.” — Rev.  22:  17. 

In  the  middle  classes  there  seems  a certain  desire 
for  spiritual  freedom,  and  only  real  hatred  and  oppo- 
sition is  manifest  against  the  workers  and  the  work 
where  the  subsistence  of  the  opponent  depends  upon 
the  idolatry  and  superstitions  of  the  neighborhood. 
Those  who  formerly  refused  any  hearing  to  the 
workers  now  tell  them  kindly,  " We  should  like  to 
receive  you  into  our  houses.  Wherever  you  stay, 
the  demons  will  flee  away  from  there,  but  after  you 
have  gone,  they  will  return,  and  torment  us  worse 
than  ever.” 

In  the  village  of  Amyambala  there  Avas  a \-ery 
large  banyan  tree.  It  measured  se\'en  feet  across 


“ A very  large  banyan  tree.” 


the  main  body,  and  was  consecrated  to  the  de- 
mons, as  the  people  said.  Each  year,  for  three  days, 
a festival  was  held  there,  the  most  prominent  feature 
of  which  Avas  a deAdl’s  dance.  In  course  of  time 


256 


INDIA  ; A PROBLEM. 


“Long  let  our  life,  O Agni,  be  e.xtended.” — Rig-Veda  4:  12:  6. 

the  missionaries  came  into  possession  of  the  land 
on  which  this  big  tree  stood,  for  it  was  in  a good 
location.  So  at  daybreak,  one  bright  December 
morning,  the  missionary  and  some  native  members 
set  to  work  with  their  axes,  to  cut  the  tree  down. 
It  was  not  long  till  all  the  people  around,  apprised 
of  what  was  going  on,  gathered  and  stood  at  a safe 
distance,  to  watch  what  would  happen.  They 
thought  the  demon  would  have  something  of  evil 
to  visit  upon  those  who  were  so  purposely  destroy- 
ing his  old  haunts.  At  noon,  half  the  tree  fell,  and 
a little  later,  the  remaining  part  came  down.  But 
nothing  happened.  Then  the  Christians  built  a lit- 
tle schoolhouse  right  over  the  stump  of  the  old  tree, 
and  more  than  ever  the  people  were  convinced  that 
the  demons  don't  come  where  Christians  are. 

A swami  challenged  one  of  the  missionaries  to  a 
discussion.  He  would  allow  no  native  Christian  to 
open  his  mouth  during  the  time.  These  discussions 
are  not  often  productive  of  good,  for  a man  with 
the  swami’s  intentions  would  not  be  seeking  the 
truth,  but  to  confuse  the  missionary.  The  terms 
were  accepted,  and  the  swami  began,  “ AMio  are 
you?  ” If  the  answer  were,  “ I am  a man,”  then,  as 
a Vedantist,  he  would  have  gone  on  to  prove  by  ar- 
gument, that  man  is  only  a part  of  the  Divine  Being, 
and  that  sin  and  salvation  are  mere  words  without 
a real  meaning.  So  the  answer  given  was  accord- 
ingly, “ I am  I.” 

What  are  you?  ” again  asked  the  swami. 

“ I am  I,”  again  answered  the  missionary. 


THE  BASLE  MISSION,  GERMAN  LUTHERAN.  257 


“ Yet  have  I not  seen  the  righteous  forsaken,  nor  his  seed  begging  bread.” 
— Psalms  37:  25. 

“ What  do  you  mean  by  saying  I ? ” 

'■  I mean  I.” 

“ \\'ho  speaks  through  you,  if  you  speak?  ” 

“ If  I speak,  then  do  I speak.” 

“ What  is  the  meaning  of  saying  I?  ” 

“ If  I say  I,  then  I mean  to  say  I.” 

And  then,  arguing  in  true  Hindoo  style,  the 
missionary  asked,  “ Do  you  know  what  a man  means 
if  he  sa}'s  I ? ” 

" I know  it  most  certainly.” 

“ \^"ell,  why  do  you  keep  asking  me  about  it?  ” 

At  this  he  appeared  a little  perplexed,  and  when 
a native  Christian  put  in  a question,  he  said  rather 
angrily,  “You  have  broken  the  agreement!” 

Then  the  missionary  closed  the  argument  with  a 
little  straight  advice,  saying,  “ It  is  not  becoming 
to  you  to  show  anger.  I did  not  come  here  to  spend 
my  time  on  subtleties  and  puerilities,  but  to  bear 
the  message  of  salvation  through  Christ  for  sinners 
guilty  of  death,  and  this  message  is  meant  also  for 
you,  old  man.  If  you  do  not  accept  Christ  as  your 
Savior,  you  will  be  lost.”  Three  years  later  the 
swami  met  the  missionary  again.  He  listened  at- 
tentively to  the  preaching,  and  promised  to  come 
to  see  the  teacher  of  religion  in  his  own  home  some 
day. 

The  experience  of  IMark  Mada  tells  how  things  go 
in  old  missions  sometimes.  He  was  baptized  in 
1892,  the  nephew  of  one  who  had  long  since  been 
walking  in  the  light.  His  heathen  relatives  dragged 


258 


INDIA  ; A PROBLEM. 


“ He  who  has  had  connection  with  a vcoman  of  one  of  the  lowest  castes, 
shall  be  put  to  death.” — Inst,  of  Vishnu  5:  43. 

away  his  wife  and  threw  his  infant  child  at  his  feet, 
leaving  him  nothing  but  the  empty  house.  In  vain 
he  sought  for  Government  help.  He  got  on  any 
way  for  a year,  and  then,  to  regain  his  wife  and 
property,  he  relapsed  into  heathenism.  During  the 
next  six  years  he  remained  so,  but  as  he  confessed, 
without  any  peace  of  mind,  and  the  little  spark  of 
spiritual  life  was  kept  alive,  perhaps,  by  the  occa- 
sional visits  of  some  native  Christians.  Finally  his 
wife  became  very  ill,  and  had  a dream  in  which  a 
venerable  old  man  came  to  her  and  directed  her  to 
follow  Christ  and  through  Him  obtain  eternal  hap- 
piness. She  resolved  to  be  a Christian,  and  gave 
her  husband  no  rest  till  he  called  for  a teacher  from 
among  the  Christians.  He  felt  rather  ashamed  to 
do  so,  but  when  he  did,  he  confessed,  saying,  “ I 
suffered  severely  under  the  punishments  of  God, 
and  I have  enough  of  it  now.”  And  the  old  uncle 
was  much  elated  when  the  erring  wanderer  came 
back  to  the  fold,  and  that  bringing  others  with  him. 

The  Basle  Mission  leads  all  others  in  industrial 
work.  Its  great  tile  factories  have  come  to  be  the 
pride  of  IMangalore,  and  are  spoken  of  far  and  wide 
as  an  example  of  what  an  industry  can  attain  in 
the  hands  of  missionaries.  The  missionaries  have 
invented  a new  kind  of  tile  for  the  roofing  of  houses, 
and  these,  now  known  as  IMangalore  tile,  are  used 
on  the  best  of  houses  all  over  India.  The  princi- 
pal factories  are  at  Mangalore,  where  over  500  na- 
tive Christians  are  employed.  In  the  other  Indus- 


THE  BASLE  MISSION,  GERMAN  LUTHERAN.  259 


“ I the  Lord  thy  God  will  hold  thy  right  hand.” — Isaiah  41:  13. 

tries  at  Mangalore  are  employed  chiefly  Christians, 
as  follows:  In  weaving,  130;  in  the  press,  50;  in 

mechanical  w'orkshops,  32 ; in  the  mercantile  mis- 
sion branch,  13  ; and  in  the  book  shop,  8.  There 
are  more  than  80  employed 
in  about  thirty  differeiu 
professions  outside  the 
mission.  Some  of  these  at- 
tend night  school,  and  one 
man,  when  he  saw  that  he 
had  a balance  credit  to  his 
account  at  the  end  of  the 
year,  drew  it  and  spent  the 
whole  amount  for  religious 
books  and  tracts  to  give  to 
his  non-Christian  friends. 

During  the  last  sixty 
years  it  is  interesting  to 
note  that  the  mission  press 
issued  262,000  Bibles  and  portions  of  the  Scriptures 
in  five  dififerent  languages ; 2,413,230  religious  tracts 
in  five  dififerent  languages,  and  5,110,975  school- 
books and  others  in  eight  different  languages.  Last 
year  alone  more  than  51,000  religious  books  were 
sold  from  their  own  publishing  house,  while  the 
whole  amount  of  sales  of  books  both  from  their  own 
and  other  houses,  both  of  schoolbooks  and  religious 
books  was  over  $11,000! 

In  the  work  they  have  54  ordained  men,  all  Germans, 
now  on  the  field.  About  24  stations  are  occupied, 
with  1 15  outstations.  There  are  20  native  pastors, 


26o 


INDIA  ; A PROBLEM. 


“ It  is  the  glory  of  God  in  the  World,  by  which  this  wheel  of  Brahma 
revolves.” — Swetaswatara  Gpanishad  6:  i. 

136  evangelists  and  catechists.  i8  colporteurs,  31 
Bible  women,  220  Christian  school  masters,  65 
Christian  school  mistresses,  139  non-Christian 
school  masters,  and  a total  church  membership  of 
14,696,  half  of  whom  are  listed  as  communicants. 
The  contributions  of  the  native  churches  per  year 


some  9,700  go  to  the  day  schools  provided  by  the 
mission. 

These  are  the  closing  words  of  a recent  Basle 
Mission  report:  " The  attitude  of  the  people  in  the 

South  i\Iahratta  country  seems  to  be  all  that  one 
can  wish  in  the  way  of  politeness  and  kindness,  but 
we  do  not  find  that  conversions  take  place  in  pro- 
portion to  the  friendliness  of  the  population.  All 
our  cares  and  needs  we  lay  down  before  the  throne 
of  our  Lord,  asking  Him,  ‘ Let  thy  Kingdom  come 
also  in  India  as  all  over  tho  world ! ’ ” 


Church  in  Kannanur. 


is  $4,000  which 
amounts  to  about 
fifty  cents  each. 
There  are  17  in 
theological 
schools,  29  in 
training  schools, 
and  600  orphans. 
In  the  Sunday 
schools  are  1,400 
children,  and 


THE  FRIENDS,  THE  BRETHREN,  AND  THE 
MENNONITES. 

Chapter  T wenty. 


“ I have  called  you  friends.” — John  15:  15. 

These  three  bodies  of  Christians  come  naturally 
together  because  they  have  in  common  several  dis- 
tinctive characteristics.  Stated  negatively,  they  are 
alike  non-swearing,  non-conforming,  non-litigant, 
and  ix)n-militant.  Stated  positively,  they  are  quiet, 
orthodox,  evangelical  and  devoted,  until  recently 
scarcely  dreaming  of  their  dormant  possibilities  for 
missionary  conquest  throughout  the  world. 

The  Friends  in  England  number  about  100,000 
and  only  about  a fourth  of  them  give  anything  to 
the  foreign  missions  of  the  church.  They  have 
a prosperous  mission  in  the  Central  Provinces,  and 
everything  well  systematized.  The  women  seem 
to  be  doing  more  than  the  men,  as  the  thousand 
orphans  are  supported  by  them,  and  out  of  the  thir- 
ty-six missionaries  in  India  sixteen  of  them  are  un- 
married ladies.  Self-support  has  been  upheld  from 
the  first,  and  now  the  native  Christians  advertise 
hand-made  cloth  of  the  best  material  at  moderate 
prices. 

George  Lambert  came  to  India  in  iMay',  1897,  bear- 
ing the  liberality  of  many  Americans,  especially 
IMennonites.  He  distributed  the  money  and  the 
grain  that  followed,  as  seemed  best  in  that  time  of 
famine.  Then  he  went  home  telling  the  story  of 


262 


INDIA  ; A PROBLEM. 


“ From  his  eye  the  sun  had  birth.” — Atharva-Veda  19:  6:  7, 


“ Miserable  looking  creatures.* 


India's  woes,  and  two  years  later  Elder  Ressler  and 
Doctor  Page  and  wife  came  to  the  field  to  stay. 
Page’s  health  failed  and  they  returned.  Others 

took  their  places,  and  the 
work  bids  fair  to  be  a suc- 
cess. They  have  about  600 
orphans.  Some  of  these  as 
they  came  were  most  piti- 
ful. I can  mention  but 
one.  An  old  woman  and 
two  daughters  begged  to 
l)e  taken  into  the  orphan- 
a g e.  Miserable-looking 
creatures  they  were.  In  a short  time  the  mother 
died,  and  two  months  later  no  one  would  have  be- 
lieved them  to  be  the  same  girls,  had 
he  not  known.  The  location  in  the 
Central  Provinces,  on  the  border  of  a 
vast  forest  and  large  numbers  of  for- 
est tribes,  is  very  favorable. 

With  instructions  from  the  Gener- 
al  ^Missionary  and  Tract  Committee 
of  the  Brethren,  to  go  to  Bombay 
and  there  choose  out  a location  for 
work,  on  the  i6th  of  October,  1894, 
three  of  us  sailed  from  New  York 
harbor.  We  came  to  India  as  strangers  to  a strange 
land,  put  up  in  a Parsee  hotel,  and  in  a few  days 
were  kindly  received  into  the  home  of  IM.  H.  Mody, 
a Parsee  Christian,  where  we  stayed  several  months 
before  determining  upon  a permanent  location. 


' Two  months  later.” 


FRIENDS,  BRETHREN,  MENNONITES. 


263 


“All  ye  are  brethren.” — Matt.  23:  8. 

During  this  time  we  gathered  all  the  information  we 
could,  awaiting  the  guidance  of  the  Lord.  Finally 
we  were  led  to  Bulsar,  as  it  presented  to  us  a large 
and  unoccupied  field  for  our  labors,  and  moreover 
was  a healthful  point.  I am  not  superstitious,  or 
the  answer  of  a lad  to  me  on  the  occasion  of  my 
first  visit  to  Bulsar  might  have  sent  us  somewhere 
else.  I had  asked  what  there  was  in  Bulsar,  to 
which  he  replied,  “ Sahib,  there  is  an  English  ceme- 
tery here.”  As  I look  back  now  over  those  first 
steps,  I can  see  how  the  Lord  was  leading  every 
inch  of  the  way,  though  at  the  time  Ave  seemed  to 
be  only  doing  the  thing  that  was  plainly  before  us 
to  be  done. 

We  were  led  to  Bulsar,  an  unoccupied  ^ railroad 
town  of  some  12,000  population.  The  nearest  mis- 
sions then  were  at  Surat,  the  Irish  Presbyterians, 
forty  miles  to  the  north  ; at  Nasik,  the  Church  of 
England,  sixty  miles  to  the  east ; at  Bombay,  several 
missions,  one  hundred  and  twenty-five  miles  to  the 
south.  West  of  Bulsar  three  miles  is  the  Arabian  Sea. 

About  two  years  from  the  time  we  went  to  Bul- 
sar an  old  man  was  brought  to  me,  a back-slidden 
convert  of  another  mission  at  another  place.  This 
man  and  his  two  sons  decided  to  walk  with  us. 
Then  with  these  three  as  a nucleus  we  gathered  to- 
gether all  that  were  almost  persuaded,  and  talking 
the  matter  over,  set  a day  for  baptism.  That  was 
a happy  day  when  we  led  our  first-fruits  down  into 
the  water,  eleven  of  them,  to  covenant  with  God  in 


^ Unoccupied  by  any  mission. 


264 


INDIA;  A PROBLEM. 


“ Truth  makes  the  moon  shine/' — Inst,  of  Vishnu  8:  28. 

Christ  Jesus  to  live  faithful  until  death.  Nearly 
all  these  are  abiding  true,  though  one  1 think  has 
gone  back  into  his  former  sins.  The  old  man  is  a 
deacon  now,  and  is  happy  in  his  new-found  life. 

^\'hen  the  famine  of  1897  came  on,  by  the  liberal- 
it}’  of  our  Brethren  and  others  we  did  considerable 

relief  work,  and 
began  the  orphan- 
age. In  the  fam- 
ine-relief w o r k, 
both  of  ’97  and  of 
1900  we  made  it  a 
point  to  preach  in 
the  evening  to  as 
many  of  those 
who  were  receiv- 
ing help  as  we 
possibly  could.  In 
and  outside  of 
Bulsar  to-day  one 
may  easily  find  those  who  remember  with  gratitude 
what  we  did  for  them  in  their  time  of  need. 

In  1895  and  also  1898,  Brother  and  Sister  Miller 
visited  us.  It  was  on  this  last  visit  that  we  stood 
together  on  a piece  of  land  which  we  earnestly  de- 
sired, and  Brother  ]\Iiller  said  he  would  give  the 
first  thousand  dollars  toward  securing  the  land,  and 
building  a dwelling  house  and  orphanages.  It 
wasn't  long  till  we  were  getting  ready  to  have  mis- 
sion quarters  that  we  need  not  pay  rent  for.  In 
the  building  of  the  house  and  orphanages,  we  pro- 


FRIENDS,  BRETHREN,  MEXNONITES. 


265 


“The  true  light  now  shineth.” — i Jno.  2:  8. 


ceeded  much  like  in  the  famine  work.  In  the  even- 
ing we  dismissed  the  laborers  ten  minutes  earlier, 
and  then  with  ten 
minutes  from  their 
time,  we  preached  to 
all  about  twenty  min- 
utes just  before  the 
roll-call.  The  famine 
gave  us  all  the  orphans 
we  could  possibly  care 
for,  and  we  are  con- 
stantly moving  in  and 
out  among  them,  and 
personally  doing 
all  we  can  to  es- 
tablish high  ideals 
and  strong  con- 
victions in  their 
hearts.  With  our 
300  boys  and  girls, 
and  their  teach- 
ers, the  industrial 
work,  and  Ren  o g s. 

Chord  and  Burie,  and  some  other  Christian  helpers 
living  near  by,  our  home  at  Bulsar  becomes  a hive  of 
industry. 

The  church  is  small  and  weak  yet,  for  many  of 
those  received  are  the  larger  orphan  children.  How- 
ever, they  have  all  vowed  to  give  systematically  of 
the  scanty  wages  they  may  receive,  and  so,  from 
the  native  contributions  at  Bulsar  alone,  a native 


266 


INDIA  ; A PROBLEM. 


“Make  the  niggard’s  soul  grow  soft.” — RigA'eda  6:  53:  3. 

brother  is  supported  who  gives  his  whole  time  to  the 
work  in  the  regions  round  about  and  just  beyond. 

W’e  are  building  for  the  fu- 
ture. That  will  be  a Christian 
community  over  there  some 
day,  and  now  is  the  time  to 
work.  It  would  be  too  bad  if 
they  should  grow  up  to  be  a 
non-missionar}’  church ! 

Our  place  of  baptism  in  the 
\'anki  River  not  far  from  our 
home  is  beautifully  adapted  to 
the  purpose.  The  water  is 
generally  warm,  and  when  we 
go  down  into  the  stream  sev- 
eral go  in  together,  and  standing  each  awaits  his 
turn.  I have  baptized  here,  by  triple  immersion, 
thirty-one  in  thirty-five  minutes,  which  would  be 
at  the  rate  of  fifty  an  hour,  or  500 
a day.  And  there  was  no  hurry  and 
no  excitement. 

In  the  spring  of  1899  Brother 
Forney  moved  to  Naosari,  just  half 
way  between  Bulsar  and  Surat. 

Walking  into  Naosari,  Luxman 
Hall  is  so  prominently  before  us, 
and  is  so  much  like  a church,  that 
one  instinctively  thinks  of  the  days  supported” 
when  there  will  be  Christians  man\ 
to  worship  there.  This  is  in  a native  state,  and  just 
across  on  the  opposite  side  of  the  railroad  is  Eng- 


Renchord  and  Burie.” 


'*  Tinplism  in  the  Vanhi  river. 


268 


INDIA  ; A PROBLEM. 


“A  woman  must  never  be  independent.” — Laws  of  Manu  5:  141. 


‘‘  Walking  into  Naosari.” 


lish  territory.  Here  in  Jalalpor  has  Brother  For- 
ney chosen  to  locate  and  build,  but  the  field  of  his 
labors  remains  the  same.  He  has  an  orphanage  al- 
so, and  the  work  is  carried  on  with  the  same  energy 
and  simplicity  as  at  Bulsar. 

In  the  autumn  of  1899  Brother  McCann's  located 
at  Anklesvar,  on  the  banks  of  the  Nerbudda  River, 
sacred  to  Hindoos.  The  only  house  suitable  was 
obtained  on  rent  from  a Mahomedan  gentleman, 
and  there  they  dwelt  till  their  new  and  larger  cjuar- 
ters  were  completed.  He  was  scarcely  ready  for 
active  work  yet  when  he  was  thrust  into  it  by  the 
pressing  conditions  of  the  famine.  Especially  did 
the  poor  hill  tribes  east  of  Anklesvar  suffer  from 
want  of  food.  They  are  always  poor,  and  in  famine 
times  their  suffering  surpasses  all  that  could  be  im- 
agined. Among  them  a great  deal  of  relief  was 


FRIEXDS,  BRETHREN,  MENXONITES. 


269 


“For  there  is  no  respect  of  persons  with  God.’’ — Rom.  2:  ii. 


“ The  only  house  suitable.” 


As  the  famine  conditions  were  much  worse  here 
than  at  our  other  stations,  Brother  Forney  and  I 
went  up  week  after  week  to  help  in  the  distribu- 
tions. So,  those  that  survived  have  come  to  know 
us,  and  a number  of  them  have  accepted  the  Savior. 
An  orphanage  is  in  good  running  order,  and  our  be- 
ginning here  promises  to  be  larger  in  its  results  than 
at  any  other  point  thus  far  occupied. 

A good  illustration  of  what  our  children  think 
of  their  home  with  us,  was  shown  in  a recent  ex- 
perience at  Anklesvar.  There  had  been  a number  of 
starving  children  gotten  together  in  a native  state, 
and  these  were  about  to  be  brought  to  the  orphan- 
age, when  the  petty  authorities  thought  it  incom- 
patible with  legislative  dignity  to  allow  the  children 
to  go.  And  they  were  left  remain.  A short  time 
after,  some  of  the  boys  from  the  orphanage  asked 
to  go  back  to  see  the  place  of  their  old  home.  Go- 


2-0 


INDIA  ; A PROBLEM. 


“ Slavelike  may  I do  service  to  the  bounteous.” — Rig- Veda  7:  86:  7. 

ing,  they  came  across  these  others,  and  twenty-one 
children  walked  thirty  miles  to  find  the  welcome  a 
Christian  orphanage  freely  gives ! 

Bro.  Ebey's  intend  to  occupy  Dahanu  this  winter. 
Dahanu  is  a Taluka  town,  half  way  between  Bulsar 
and  Bombay.  This  will  give  us  a chain  of  stations 
along  the  railroad  from  Dahanu  to  Anklesvar  about 
140  miles.  East  of  Dahanu  Taluka 
is  the  native  state  of  Jowhar.  East 
of  Bulsar  Taluka  is  Pardi  Taluka 
and  the  native  state  of  Dharampur. 
East  of  Jalalpor  is  part  of  Bardoli 
and  Chickli  Talukas  and  the  native 
state  of  Bansda.  And  west  from 
Anklesvar  and  a half  Taluka  by  the 
sea,  while  east  is  the  native  state  of 
Raj  Pipla.  I have  been  in  these 
states,  all  but  the  first  one,  and  was 
received  hospitably,  especially  in 
Raj  Pipla,  where  we  were  shown 
every  kindness.  The  dewan  is  a 
splendid  gentleman. 

It  seems  to  me  we  have  large 
opportunities.  All  around  about  us 
are  reachable  people,  thousands  of 
them.  And  there  are  thousands  of 
fishermen  as  yet  untouched  by  the 
fishermen  are  clannish,  and  rather 
despised  by  other  Hindoos,  because  they  catch  fish 
for  a living,  thus  taking  life.  And  to  the  east  are 
hill  tribes,  Bhils  and  \"arleys,  tens  of  thousands  of 


“ A chain  of  stations.” 


(lospel.  These 


FRIENDS^  BRETHREN,  :\rEXXONITES. 


2/1 


“ Christ  shall  give  thee  light." — Eph.  5:  14. 

them,  who  ought  to  have  as  much  spiritual  capacity 
as  the  Karens  and  the  Telugus.  It  is  the  glory  of  the 
Gospel  that  from  the  poorest  tribes  can  be  raised 
up  a mighty  people  to  the  Lord.  But  we  dare  not 
play  with  His  work ! We  ought  to  have  about 
twenty-five  missionaries  in  that  field  now.  As  this 
year  closes  we  have  eleven ! We  ought  to  have  a 
number  of  single  sisters ! A\  e have  one,  Eliza  B. 
Miller ! We  ought  to  have  a lady  doctor ! We  have 
none ! 

At  the  present  time  we  have  about  twenty  native 
helpers  of  all  grades,  and  a total  church  member- 
ship of  about  250.  This  will  double  in  less  than 
three  years ! And  then  double  again  in  less  than 
five  more ! And  there  are  those  in  America,  breth- 
ren, who  are  careful  students  of  mission  problems, 
who  have  suggested  to  me  this  year,  that  it  is  possi- 
ble that  many  of  us  will  live  to  see  the  day  when 
our  own  Brethren  Church  will  have  more  members 
in  India  than  in  the  home  land ! I believe  it  is  not 
merely  possible.  It  is  probable  ! 

Is  it  not  possible?  Is  it  not  probable?  Like  the 
Friends  in  England,  we  number  about  100,000  com- 
municant members.  If  each  Sunday  school  would 
hold  its  collection  for  foreign  missions  on  the  first 
Sunday  of  each  month,  every  district  could  have 
a foreign  missionary  in  the  field,  and  there  would 
be  more  in  the  treasury  at  the  end  of  the  year  than 
if  they  held  all  the  collections  to  pay  their  own 
running  expenses ! If  each  congregation  would 


272 


INDIA;  A PROBLEM. 


“ Who,  throned  in  three  worlds,  helps  the  Aryan  man.” — Rig- 
Veda  I ; 156 : 5. 

have  a missionary-day  several  times  a year,  with 
all  missionary  sermons,  a missionary  program,  and 
missionary  collections  those  days,  every  congrega- 
tion could  have  its  own  representative  in  the  fields 
and  have  more  left  than  if  they  had  not  tried ! If 
each  member  would  make  it  a personal  matter,  and 
besides  praying  for  the  work  would  give  systematic- 
ally either  a certain  amount  or  a certain  proportion 
regularly,  and  do  so  ‘‘  on  the  first  day  of  the  week,” 
he  would  not  only  live  up  to  the  teaching  of  this 
Scripture,  but  he  would  give  a wonderful  impetus  to 
the  foreign  work,  besides  doing  more  for  home  in- 
terests than  he  would  do  otherwise.  Now  were 
these  three  " ifs  ” removed,  we  could  have  a thou- 
sand missionaries  in  scores  of  different  localities 
giving  their  whole  time  to  the  work,  and  the  home 
churches  would  be  stronger  and  better  and  more 
united  than  ever,  in  having  done  what  perhaps  their 
fathers  would  have  thought  impossible ! 

Again,  suppose  that  we  number  100,000  souls  all 
told.  Suppose  each  one  conscientiously  gave  the 
Lord’s  tenth.  Suppose  we  earn  on  an  average  a 
dollar  a day.  There  are  $3,000,000  a year  for  the 
Lord  ! Perhaps  the  average  wage  is  jilaced  too  high. 
Put  it  at  thirty-three  cents  a day.  Then  if  each  one 
give  the  tenth,  it  comes  to  $1,000,000, — a sum  that 
the  large  denominations  have  been  laboring  hard 
to  raise  for  missions  from  year  to  year.  And  here 
it  is  in  our  very  pockets.  I know  a number  of 
good  brethren  tvho  are  liberal  givers,  and  not  one 


FRIENDS,  BRETHREN,  MENNONITES. 


273 


“I  the  Lord  thy  God  wilt  hold  thy  right  hand.” — Isaiah  41:  13. 

of  them  is  stubborn,  self-important,  or  uncharitable. 
And  I know  a few  other  persons  who  are  stubborn, 
self-important  and  uncharitable,  and  not  one  of  them 
is  a liberal  giver  to  the  Lord’s  cause.  Whatever  we 
do  we  must  be  charitable. 

Charity  has  a wider  meaning  too  than  referred  to 
above.  He  is  charitable  who  grants  to  me  the  same 


” What  their  fathers  would  have  thought  impossible.” 


that  he  wishes  me  to  grant  to  him.  Let  us  rather 
yield  our  ideas  to  the  opinions  of  other  good,  hon- 
est brethren  who  may  differ  from  us,  rather  yield 
I say  and  be  brethren,  than  each  to  contend  hotly 
for  his  own  notion,  and  disagreeing,  henceforward 
walk  together  no  more!  Brethren,  by  the  mercies 
of  God,  let  us  have  no  more  division ! There  are 


2/4 


INDIA  ; A PROBLEM. 


“Thirty-three  gods  are  drinkers  of  Soma.” — Aitareya  Brahmana  2:  18. 


far  too  many  divisions  in  Christendom  already ! 
Where  there  are  more  points  in  common  than  differ- 
ences, two  bodies  of  people  ought  to  come  together 
because  of  their  many  similarities,  rather  than  go 
apart  because  of  a few  differences ! May  the  Lord 
graciously  bless  us,  and  cause  His  face  to  shine  up- 
on us,  and  make  us  to  be  richly  indwelt  by  His  Holy 
Spirit  for  evermore ! 


OTHER  WORK  AND  OTHER  W^ORKERS. 


Chapter  Twenty-One. 


“ Three  bear  record  in  heaven,  the  Father,  the  Word,  and  the  Holy 
Ghost.” — I Jno.  5:  7. 

Into  the  zenana,  the  women’.s  quarters,  women 
alone  can  go.  All  over  India  zenana  workers, — 
cheerful,  happy,  Christian  women,  visit  in  the  homes 
of  the  women  who  are  not  cheerful  nor  happy  nor 
Christian,  and  carry  to  them  the  Gospel  of  light  and 
love  there.  The  higher  classes  of  Hindoo  and  IMa- 
homedan  women  generally  live  secluded.  And  they 
are  taught  that  it  is  the  proper  thing  for  good  wom- 
en to  do ; so  a missionary  lady  is  not  always  welcome 
there  at  first,  but  when  they  come  to  know,  then  her 
visits  are  always  appreciated.  Women’s  work  for 
woman  is  of  the  first  importance,  for  all  over  the 
world  the  mother-lessons  are  the  first  a child  re- 
ceives. IMarried  or  single,  the  influence  of  a de- 
voted missionary  woman  is  recognized  by  all.  Of 
course,  a married  woman  has  home  duties  of  her 
own  to  claim  part  of  her  attention,  while  a single 
woman  has  not  these.  A married  woman  has  a 
chance  to  demonstrate  the  true  relationship  of  wife 
to  husband,  while  among  a people  who  think  that 
girls  must  be  married  as  children  or  go  to  the  bad, 
a pure-minded,  dignified,  unmarried  woman  conveys 
a new  idea.  Educated  native  gentlemen  have  often 
been  quoted  as  saying,  “ We  do  not  fear  your 
preaching  nor  your  books,  but  your  women  in  our 

275 


INDIA  : A PROBLEM. 


276 

“Prepare  for  us  wide  pasture  free  from  danger.” — Rig- Veda  7:  77:  4. 

houses,  and  your  doctors  by  our  sick,  will  do  moie 
to  establish  your  religion  than  anything  else.”  The 
Church  of  England  alone  has  248  single  ladies  in  the 
India  mission,  while  in  all  India  there  are  1,134  such 
workers ! 

The  missionary  hospitals  and  the  free  dispen- 
saries are  an  agency  that  is  destined  to  do  good  in 
any  land.  Government  has  its  hospitals,  but  there 
are  many  of  the  lower  and  the  poorer  who  are  afraid 
of  the  hospital.  The  medical  missionary  mingling 
among  all  classes  freely  is  not  feared  when  known. 
There  is  a wide  scope  for  the  medical  missionary  who 
would  devote  himself  to  the  work  for  the  love  of  hu- 
manity. and  tlirough  the  body  the  door  to  the  heart  is 
often  opened.  " Five  hundred  patients  a day,”  ” Ten 
thousand  patients  in  a year,”  ‘‘  Twelve  hundred 
surgical  operations,"  this  is  the  way  the  missions 
that  have  medical  work  report.  I am  not  infre- 
quently called  upon  to  poultice  a boil,  or  treat  a 
fever,  or  draw  a tooth.  /\nd  we  can  do  it  too.  I 
most  assuredly  believe  in  the  efficacy  of  prayer,  and 
in  the  power  of  the  Lord  to  heal,  but  in  the  case  of 
a Christian  down  with  common  fever  I would  follow 
the  prayer  with  a good  dose  of  castor  oil,  and  cjui- 
nine.  If  he  were  a non-Christian,  after  the  preach- 
ing of  the  Word,  I should  give  the  same  treatment, 
other  things  being  equal.  And  in  this  we  are  con- 
sistent. I am  baptized  “ for  the  remission  of  sins,” 
according  to  the  Scripture,  and  I am  saved  by  grace. 
I pray  daily,  ” Give  us  this  day  our  daily  bread,”  and 
then  I work  for  that  very  thing.  And  I pray  for 


OTHER  WORK  AND  OTHER  WORKERS.  277 

“I  am  the  Lord  that  healeth  thee.” — Exodus  15:  26. 

healing,  and  why  should  I not  do  all  I know'  to 
bring  about  the  desired  healing?  Over  quinine 
which  breaks  fever,  over  water  which  quenches 
thirst,  over  fried  potatoes  which  allay  hunger,  over 
any  one  of  these  three  I can  ask  a blessing  just  as 
clearly  as  over  any  other  one  of  them.  The  thing 
is  to  use  and  not  abuse  God's  blessings  to  us.  About 
a mission  hospital  the  story  of  the  Gospel  is  told 
over  and  over,  and  those  who  receive  aid  and  re- 
lief often  become  eager  learners  of  the  Avay  of  truth 
and  life.  “ Thy  will  be  done,  O God." 

It  is  said  that  over  a hundred  vernacular  news- 
papers have  a distinct  bias  against  Christianity,  and 
that  in  Lucknow  and  Cawnpore  there  are  fifty  press- 
es turning  out  tons  of  impure  and  anti-Christian  lit- 
erature weekly.  i\lany  a poor  native  knows  noth- 
ing of  Cnristianity  except  what  he  has  gathered 
from  some  translated  leaf  upholding  the  threadbare 
arguments  of  Ingersoll.  The  British  and  Foreign 
Bible  Society  is  an  active  agent  to  meet  this  evil 
in  India,  and  has  auxiliaries  in  Madras,  Calcutta, 
Bombay,  Allahabad,  Lahore,  and  Bangalore.  Trans- 
lating the  Scripture  into  fifty-two  different  languages 
and  dialects  of  the  country,  the  annual  circulation  of 
the  same  runs  into  the  millions. 

There  are  forty-one  presses  and  publishing  houses 
connected  with  missions,  which  have  an  output  of 
over  200,000,000  pages  annually.  In  the  eighteen  dif- 
ferent Book  and  Tract  Societies  the  work  is  vigorous- 
ly prosecuted.  The  Religious  Tract  Society  has  seven 


2/8 


INDIA  ; A PROBLEIkl. 


“O  Indra.  Ho  tliere!  Why  sittest  thou  at  ease?  ” — Riv-Veda  8:  69;  5. 

branches  in  as  many  cities.  The  Christian  litera- 
ture Society  publishes  nearly  60,000,000  copies  of 
books  and  tracts  annually  in  eighteen  languages. 
These  mission  presses  also  publish  24  weekly,  81 
monthly,  ii  semi-monthly,  and  14  quarterly  news- 
papers and  magazines. 

The  Young  Alen’s  Christian  Association  is  at 
work  more  especially  among  English-speaking  peo- 
ple, yet  not  without  strong  efforts  among  the  peo- 
ple of  India.  There  are  131  associations,  with  out- 
fit more  or  less  complete.  The  splendid  buildings 
in  the  several  cities  are  a credit  to  the  work  and 
workers. 

Xo  small  interest  clusters  around  a special  effort 
in  behalf  of  that  most  deplorable  class,  the  lepers. 
It  is  a surprising  fact  that  the  leper  people  of  India 
number  400,000  souls ! These  poor  mortals  are  of- 
ten stoned  away  from  the  doors  of  houses  where 
they  go  to  beg,  and  many  a poor  old  man  or  woman 
lives  in  a little  hut  only  waiting  his  time  to  die.  The 
leper  mission  establishes  homes  in  connection  with 
other  missions.  The  lepers  are  taught,  they  do 
what  little  gardening  or  other  work  they  can,  and 
husbands  and  wives  live  separate.  Children  are  al- 
so kept  apart  from  parents,  and  often  grow  up  un- 
tainted ! There  are  now  about  5,000  lepers  thus 
happily  provided  for,  and  many  of  these  have  ac- 
cepted Christ.  A leper  church  when  established  is 
of  course  kept  separate. 

The  Arcot  mission  of  the  American  Reformed 
Church  is  doing  a prosperous  work  in  the  south  of 


OTHER  WORK  AND  OTHER  WORKERS. 


2/9 


“All  the  earth  shall  worship  tliee.” — Psalms  66:  4. 

India.  Prominent 
among  the  work- 
ers are  Jacob 
Chamberlain,  who 
has  been  on  the 
field  over  forty 
years,  and  the 
Scudders,  who  for 
several  genera- 
tions have  been 
missionaries.  Not 
far  distant  from 
them  is  the  Lutheran  mission,  at  Guntur,  into  which 
large  numbers  of  accessions  have  been  made  during 
the  last  few  years. 

\\’e  have  had  very  pleasant  association  with  the 
missionaries  of  the  American  ^Missionary  Alliance, 

whose  workers  in  India  foot 
up  to  about  forty.  Their 
workers  at  ^lehmadebad  have 
built  a very  large  church. 
And  the  Australians,  known 
as  the  Poona  and  Indian 
A’illage  IMission,  have  sixty 
odd  workers  on  the  field. 
Both  these  missions  are  comparatively  young  in  the 
India  field,  but  are  making  their  influence  felt  by 
their  devotion  and  enthusiasm.  The  latter  makes 
it  a point  to  send  unmarried  workers,  and  requires 
them,  on  pain  of  dismissal  from  the  mission,  not  to 
marry  inside  of  five  years.  IMany  of  their  best  work- 


“ A leper  church.” 


28o 


INDIA  ; A rKOI!LE:\I. 


“ lie  is  not  woman,  he  is  not  man,  nor  hermaphrodite.” — Swetaswatara 
Upanishad  5:  10. 

crs  think  this  is  rather  too  much  of  a good  thing.  I 
should  think  it  usually  advisable  to  go  unmarried, 
and  then  not  marry  for  a year  or  two  after  being  on 
the  field.  Of  course,  there  are  exceptions  to  all 
rules. 

In  the  Central  Provinces  the  Disciples  have  a 
mission  with  forty-nine  foreign  missionaries.  Their 


“ Built  a very  large  church.” 


work  was  begun  about  twelve  years  before  our  Breth- 
ren first  came  to  India. 

In  Calcutta  the  Advents  have  headquarters  for 
their  India  work.  They  have  some  twenty-four 
workers  in ‘that  city  and  elsewhere,  and  publish  a 
paper  in  English  in  the  interest  of  their  idea.  Al- 


OTHER  WORK  AND  OTHER  WORKERS. 


281 


“ The  word  of  the  Lord  endureth  forever.” — i I’eter  i : 25. 

SO  liave  a branch  of  their  “ International  Tract  So- 
ciety.” 

Away  np  among  the  mountain  heights  of  the 
Himalayas,  about  two  miles  above  sea  level,  are  at 
work  the  Moravian  Church.  Their  work  up  there 
is  not  the  most  successful  as  far  as  numbers  is  con- 
cerned, but  they  stick  right  to  it,  believing  that  if 
they  do  their  part  well  they  will  win  sooner  or 
later.  This  is  the  most  enthusiastic  mission  body 
extant,  as  the  home  membership  is  about  38,000 
while  the  foreign  missionaries  are  nearly  400.  That 
means  even  more  than  i to  too  are  foreign  mission- 
aries. Their  rate  per  cent  of  gifts  for  missions  is 
also  higher  than  that  of  any  other  church. 

The  Salvation  Army  is  also  in  India,  and  their 
patient  self-sacrifice  is  most  praiseworthy.  The}" 
have  some  noble  characters  among  them,  but  one 
feels  sorry  for  their  methods.  iMany  workers  go 
out  to  India  in  all  good  faith,  and  then  leave  the 
Army  there.  These  sometimes  go  independent,  and 
often  join  other  missions.  As  to  independent  work- 
ers, who  make  their  boast  that  they  are  “ dependent 
upon  God  alone  ” for  their  support,  that  they  “ trust 
no  man  for  aid,”  it  seems  to  me  that  the  very  circu- 
lars heralding  these  conditions  are  a kind  of  a dou- 
ble-barreled shot  gun.  They  contain  an  ironical 
thrust  at  missions  that  are  systematically  organized 
for  a definite  work,  and  second,  they  bear  on  the 
face  of  them  an  appeal  for  help.  I can  not  do  better 
than  quote  from  the  report  of  a recent  deputation  to 
India  to  look  into  the  mission  work.  ” We  cannot 


282 


INDIA  ; A PROBLEM. 


“ He  who  can  see  inaction  in  action,  and  action  in  inaction  is  wise.” — ■ 
Bhagavad  Gita  4:  18. 

but  record  our  conviction,  based  upon  observation, 
that  so-called  independent  mission  work  is  wasteful 
of  funds,  and  in  most  cases  barren  of  good  results, 
even  if  not  an  actual  hindrance  to  the  progress  of 
the  kingdom." 

It  would  not  be  fair  to  end  a chapter  of  this  kind 
without  some  mention  of  the  work  of  the  Roman 
Catholics.  As  far  hack  as  the  time  of  Francis  Xavier 
they  began  work  in  India.  And  the  Portuguese 
possessions  are  all  Catholic,  ruled  by  petty  chiefs. 
The  territories  in  which  this  religion  is  supreme  al- 
low no  Protestant  to  preach  the  Gospel  there ! They 
have,  all  told,  about  8,000  orphan  children,  several 
large  schools,  and  churches,  and  many  followers. 
The  Jesuit  College  in  Bombay  has  sixteen  European 
professors.  A prominent  way  of  mission  work,  as 
reported  in  a recent  Catholic  directory  published 
in  [Madras,  is  to  “ baptize  heathen  children  in  dan- 
ger of  death." 

In  company  with  a friend  of  like  mind  to  that 
which  I enjoy,  I w'ent  one  day  to  Bandra,  a small 
town  not  far  from  Bombay,  on  St.  Mary’s  day.  All 
along  the  road  from  the  railway  station  to  the  Cath- 
olic church,  there  were  wax  candles  large  and  small, 
wax  hands,  arms,  legs,  heads,  hearts,  and  babies  for 
sale  by  venders  who  were  eager  to  sell.  On  inquiry 
what  these  things  meant,  one  good-natured  fellow 
told  us  that  if  any  person  hurt  his  hand,  he  would 
make  a vow  to  [Mary  that  he  would  give  his  hand 
to  her  if  he  would  get  well.  So  when  he  did  re- 


OTHER  WORK  AND  OTHER  WORKERS.  283 


“ Many  false  prophets  shall  rise,  and  shall  deceive  many.” — Matt.  24:  ii. 

cover,  he  came  here  on  St.  Alary’s  day  to  pay  his 
vow,  and  he  bought  a wax  hand,  which  became  his 
by  virtue  of  the  purchase,  and  he  offered  that  to  the 
virgin.  Legs,  arms,  heads,  and  hearts  the  same  way. 
At  last  we  ventured,  “ And  the  babies?  ” to  which  he 
humorously  replied,  " You  see,  if  any  woman  don’t 
have  any,  she  makes  a vow  to  Alary  that  if  she  will 
grant  this  her  desire,  why,  then  she'll  give  her  child 
to  Alary.  Then  after  the  child  comes,  the  mother 
paying  her  vow  on  St.  Alary's  day,  buys  a wax  baby, 
and  gives  it  to  Alary.”  By  his  significant  smile, 
we  thought  he  might  have  added,  ” And  poor  Alary, 
she  never  knows  the  difference ! '’  In  this  same 
way,  all  over  Gujerat,  Alahomedans  vow  a horse  to 
Pyr,  and  then  pay  him  off  with  a cloth  horse  ten 
inches  long  stuffed  with  sawdust ! And  poor  Pyr,  he 
never  knows  the  diff'erence! 


FAMINES  AND  THE  ORPHANS. 


Chapter  Twexty-Two. 


“ For  killing  an  elephant,  or  a horse,  or  a camel,  or  a cow,  the  criminal 

shall  have  one  hand  or  one  foot  lopped  off.” — Inst,  of  Vishnu  5 : 48. 

Froh  time  immemorial  famines  have  been  more  or 
less  frequent  in  India.  Where  the  masses  of  the 
people  are  poor  and  rather  improvident,  where  the 
population  is  very  dense,  it  is  not  far  to  see  the  re- 
sult, if  one  harvest  fails  either  by  lack  of  rain-fall 
or  because  of  swarms  of  insects  or  army  of  vermin. 
In  the  last  century  there  were  forty  odd  famines 
in  India,  a few  of  which  were  fearful  in  extent.  The 
famine  of  '77  caused  the  death  of  some  6,300,000 
souls.  The  famine  of  '97,  in  the  memory  of  all,  was 
followed  closely  by  that  of  1900  which  was  the  most 
severe  in  the  century.  In  these  times  of  crisis  Gov- 
ernment does  everything  in  its  power  to  save  life, 
and  spends  millions  upon  millions  of  dollars  in  relief. 
And  the  missionaries  play  no  small  part  when  con- 
fronted with  such  colossal  o]iportunities  for  philan- 
thropic endeavor. 

The  form  of  relief  usually  employed  is  that  of 
digging  canals  or  tanks  for  those  who  are  strong 
enough  to  work,  and  o]>ening  soup  kitchens  for  those 
who  can  not  work.  These  soup  kitchens  are  free, 
of  course,  and  have  a jihysician  in  attendance.  At 
P)roach  at  one  time  during  the  last  famine  there 
Avere  29,000  people  at  work  on  one  tank.  It  was 
a wonderful  sight.  Across  the  river  at  Anklesvar 

284 


At  Anklcsvar  10,000  were  at  work. 


INDIA  ; A TROBLEM. 


286 


“ Not  one  of  you,  ye  gods,  is  small.” — RigA'eda  8:  30:  i. 

10,000  men  were  at  work  on  another  tank.  Usually 
the  men  dig,  and  women  and  men  carry  the  dirt 
to  the  edge  of  the  tank  in  baskets  on  their  heads. 
There  it  is  thrown  and  a large  embankment  is  thus 
erected  all  around.  Then  when  the  rains  come, 
it  fills  with,  water  which  is  used  for  irrigating,  as 
well  as  for  bathing,  washing,  and  drinking  purposes. 

It  is  during  these  times  of  extremity  that  Gov- 
ernment is  put  to  her  wit’s  end  to  do  justice  to  all. 
An  army  of  subordinates  has  to  be  employed,  and 
these  are  of  all  kinds.  A personal  friend,  a Brahmin 
who  is  the  Government  Examiner  of  famine  ac- 
counts for  a large  district,  told  us  a few  months 
ago,  that  he  believed  only  a third  of  the  Government 
relief  money  ever  reached  the  poor  sufferers.  This 
we  take  to  be  incredible : but  if  even  half  true,  it 
points  to  a terrible  state  of  inicjuity.  It  was  a mat- 
ter of  common  notice  how  little  the  religious  ad- 
visers and  leaders  of  the  Hindoos  troubled  them- 
selves about  the  sick  and  starving.  ' 

For  one  having  not  seen  it  is  hard  to  understand. 
There  is  grain  in  the  country,  and  many  have  all 
they  want  to  eat,  while  thousands  starve.  It  is  even 
so.  When  a crop  fails  there  is  no  work.  Those 
who  live  from  hand  to  mouth  at  once  have  nothing. 
They  cannot  borrow,  for  they  are  already  in  debv. 
Scarcity  raises  the  prices  of  grains  to  two  or  three 
times  the  ordinary.  Then  the  roots  and  herbs  are 
sought,  and  the  trees  whose  leaves  are  food  for  ani- 
mals only  are  stripped  bare  in  search  of  food.  The 


I.  P.  Mission  Report,  1901. 


FAMINES  AND  THE  ORPHANS. 


28 


/ 


Heaven  and  earth  shall  pass  away,  but  my  words  shall  not  pass  away.” 
— Matt.  24:  35. 


banyan  is  a very  large  tree  never  shedding  all  its 
leaves.  Starving  men  climb  to  the  topmost  branch- 
es of  these  to  get  the  leaves,  and  in  a few  weeks  only 
the  skeleton  stands  as  a witness  of  the  famine. 

Grain  and  food- 
stuffs are  import- 
ed from  Burma,  or 
any  other  country. 

The  laws  of  trade 
regulate  that. 

Those  who  have 
money  can  buy. 

But  those  who 
have  none,  and 
can  get  no  work, 
who  are  poor 
when  good  times 
prevail,  they  must 
starve  ! Then 
comes  the  timely 
relief  work  that 
these  poor  mor- 
tals may  dig  and 
get  money  and  buv 

r 1 , . '1  “The  skeleton  stands  as  a witness.” 

tood  and  eat! 

Government  stimulates  the  natural  channels  of  com- 
merce by  reducing  freight  rates  at  such  times,  and 
on  the  other  hand  prohibits  dealers  from  taking  ex- 
orbitant prices  in  the  relief  camps. 

It  is  in  these  trying  times  that  missionaries  with 
characteristic  whole-heartedness  enter  into  the  work 


INDIA  ; A problem. 


“ No  sacrifice,  no  penance,  and  no  fasting  is  allowed  to  women  apart  from 
their  husbands.” — Laws  of  Manu  5:  155. 

of  saving  the  lives  of  old  and  young,  of  men  and 
women. 

Children  especially  appeal  to  the  sympathy  of  the 
merciful,  for  grown  people  can  look  after  themselves 
while  the  children  are  often  left  to  die.^  Besides, 


“ Left  to  die.’* 


the  aged  could  live  but  a few  years  longer  at  best, 
while  the  child  in  good  hands  may  grow  up  to  oe 
useful  and  industrious  above  his  neighbors,  and  be- 
come a blessing  to  the  community  for  many  years. 

\\’hen  a new  child  comes  into  the  orphanage  he 
first  has  his  head  cleanly  shaven,  then  he  gets  a 
good  hot  bath  and  clean  clothes,  then  soup  and  per- 
haps medicine  according  to  the  needs  of  the  case. 
Boys  and  girls  get  the  same  treatment.  And  two 
days  after  arrival  you  would  hardly  think  it  possible 
that  he  is  the  same  child.  The  difference  of  a year 

’ Jackals  had  attacked  the  child  in  the  illustration,  when  she  was  res- 
cued hy  a missionary.  She  did  not  live  long  after. 


FAMINES  AND  THE  ORPHANS. 


289 


“Judge  me,  O Lord;  for  I have  walked  in  mine  integrity.” — 
Psalms  26:  I. 

is  remarkable.  They  grow  in  grace  and  in  stature 
astonishingly  well.  They  run  off,  and  then  come 
back,  asking  pardon.  They  fight  sometimes,  and 
then  are  sorry  for  it.  For  the  most  part  they  learn 
eagerly  to  read  and  write  and  work  and  sing  and 
pray. 

They  are  rather  quick  to  follow  the  majority. 
They  like  to  follow  the  crowd.  This  is  good  when 
the  crowd  moves  aright.  Sometimes  a new  girl 
comes  in  wearing  bangles  on  legs  and  arms.  Noth- 
ing is  said,  but  she  sees  no  bangles  in  the  whole 
institution  perhaps,  and  presently  feeling  unlike 
anybody  else  goes  to  taking  hers  all  off'.  One  time 
one  of  our  girls  grew  unruly,  and  after  advising  and 
entreating  I threatened  to  make  her  into  a Hindoo 
if  she  did  not  behave  as  became  a girl  in  a Christian 
orphanage.  It  soon  became  necessary  to  carry  out 
the  threat.  We  put  a caste  mark  on  her  forehead, 
and  rings  about  her  wrists  and  ankles.  All  the 
other  girls  laughed  at  her.  We  left  them  on  all  day, 
and  she  was  glad  enough  to  have  these  signs  of 
heathenism  removed  and  be  as  the  other  girls. 

There  was  a boy  nearly  dead  when  we  got  him. 
He  grew  worse.  Sunday  forenoon  we  were  at 
church  services.  Of  course  he  was  too  ill  to  come. 
He  could  not  walk,  nor  stand  alone.  Just  before 
the  closing  prayer,  one  of  our  number  slipped  out 
of  the  meeting  to  go  and  see  that  our  dinner  which 
he  had  left  on  the  fireplace  was  all  right.  It  was 


2go 


INDIA  ; A PROBLEM. 


“ A king  must  lake  from  his  subjects  as  taxes  a sixth  part  every  year  of 
the  grain,  and  of  all  seeds.” — Inst,  of  Vishnu  3 : 23. 

gone.  He  came  running  to  tell  us.  We  continued 
the  meeting  while  two  or  three  went  to  search.  In 
a short  time  they  found  the  whole  wrapped  up,  and 
the  starving  boy  lying  on  it.  However  he  got  it 
we  could  not  tell.  He  was  so  weak  he  died  in  a day 
or  two  after.  Preparations  were  at  once  made,  and 
healthy  boys  bore  the  corpse  away  to 
burial. 

In  the  orphanages  the  children  are  put 
to  that  kind  of  work  that  they  take  to  most 
freely.  Some  don't  take  to  work  at  all. 
Some  learn  carpentry,  some  weaving,  some 
gardening,  some  shoemaking,  some  tinning, 
some  caning  of  chairs,  and  all  kinds  of  in- 
dustrial work  is  established  for  them,  that 
they  may  become  self-supporting  men  and 
women  as  soon  as  possible.  Those  who 
work  in  the  day  time  must  study  at  night 
from  seven  to  ten.  And  those  who 
I have  no  work  go  to  school  all  day. 
Some  of  the  brightest  become  teach- 
f ers  to  the  others.  The  night  school 

teachers  studv  in  the  dav  time.  Our 

here  was  a boy,” 

boys  have  a literary  society,  which  is 
primary  enough,  but  still  some  of  their  essays  and 
debates  are  not  without  hopeful  signs  of  the  future. 

They  do  their  own  cooking  and  wash  their  own 
clothes.  The  girls  make  the  bread  every  afternoon. 
The  first  couple  years  a child  in  the  orphanage  costs 
about  $1.25  a month,  but  after  they  get  older,  espe- 


fa:mines  axd  the  orphans. 


291 


“Be  kindly  affectioned  one  to  another  with  brotlierly  love.” — Rom.  12:  10. 


Healthy  boys  bore  the  corpse  away.” 


daily  as  they  begin  industrial  work,  they  cost  more. 
It  is  an  absorbing  question  now  with  all  the  missions 


what  best  to  do 
for  the  orphan 
children. 

^^’hen  they  sit 
down  to  eat, 
they  sit  in  long 
rows  on  the 
ground  floor. 
One  at  the  end 
dishes  the  food 
out  of  the  big 
vessel,  or  ves- 
sels, and  if  there 


“ Our  boys  have  a literary  society.** 


292 


INDIA;  A PROBLEM. 


**  A sudra  who  has  found  a treasure  must  give  five  parts  to  the  king,  five 
parts  to  Brahmins  and  keep  two  parts  to  himself.’* — 

Inst,  of  Vishnu  3:  61. 


is  any  left  it  is  giv- 
en to  those  who 
worked  hardest  or 
perhaps  got  least. 
And  if  there  be  not 
quite  enough  to  go 
round,  that  is,  if  the 
distributer  has  giv- 
en out  too  liberally, 
those  remaining 
take  their  dishes 
and  passing  along 

“ The  girls  make  the  bread.”  ■ j-  ^ ^ , ,, 

in  front  of  the  oth- 
ers take  up  a collection.  Each  one  throws  a little 
in  from  his  own  dish  with  his  hand,  and  it  often 
happens  that  they  who  got  none  get  the  most.  Then, 
all  served,  one  of  their  number  usually  stands  and 


“ They  sit  in  long  rows  on  the  ground-floor.’ 


FAMINES  AND  THE  ORPHANS. 


293 


“All  thy  works  shall  praise  thee,  O Lord.” — Psalms  145:  10. 

asks  the  blessing,  after  which,  remaining  where  they 
are  they  into  it  with  their  hands.  After  the  meal 
each  one  always  washes  his  own  dish  and  puts  it 
away. 

From  these  famine  children  we  reasonably  hope 
will  come  some  of  the  strong  Christian  workers  of 
India  in  the  years  to  come.  Altogether  there  are 
at  the  present  time  more  than  25,000  orphan  children 
in  the  several  Protestant  Indian  orphanages.  In 
Gujerat  the  Irish  Presbyterian  Mission,  which  is 
the  oldest  in  that  section  of  the  country,  has  over 
1,500,  the  iMethodist  ^Mission  has  over  1,000,  the 
American  iMissionary  Alliance  has  over  500,  and  the 
Brethren  have  about  600. 

The  question  often  arises.  Why  this  famine?  And 
being  desirous  of  seeing  the  bright  side  always,  we 
can  only  answer  that  the  famine  enables  the  people 
to  compare  religions  by  their  fruits,  and  to  find  out 
who  are  their  true  friends.  It  also  stirs  up  good 
people  at  home  to  be  charitable.  It  is  a good  thing 
to  be  liberally  minded  ! It  is  a good  thing  for  a 
man  to  find  out  who  his  best  friends  are ! 


A LOST  OPPORTUNITY. 


Chapter  T wenty-T iiree. 


“ May  thy  bright  arrow  shot  down  by  thee  from  heaven  pass  us  uninjured 
by.” — Rig- Veda  7:  46:  3. 

In  the  southern  part  of  India,  chiefly  in  the  na- 
tive state  of  Malabar,  there  is  a community  called 
Syrian  Christians,  or  the  Christians  of  St.  Thomas. 
They  claim  to  be  the  descendants  of  the  converts  of 
the  Apostle  Tliomas,  Avho  it  is  said  made  his  way 
to  India  on  a missionary  journey,  and  was  martyred 

in  Madras.  These 
statements  are  held 
in  (luestion  however 
by  recent  authori- 
ties. But  the  people 
are  there.  And  ac- 
cording  to  the 
Metropolitan  i\I  a r 
Dionysius,  in  a let- 
ter to  me,  the  com- 
munity consists  of 
some  400,000  souls 
at  th.e  present  time. 
The  last  census  gives 
all  classes  of  Syrians 
as  561.327. 

Early  t h e }•  be- 
came Xestorian  in 
faith,  and  they  have 


Syrian  Bishop  Mar  Tilus  Thomas. 

-94 


A LOST  OPrORTUNITY. 


295 


“ Every  woman  that  prophesieih 

I Cor.  1 1 ; 5,  6. 


let  her  be  covered.” — 


not  been  without  their  internal  dififerences.  They  have 
many  interesting’  customs  which  are  worthy  the  atten- 
tion of  the  student  of  religious  history.  At  the  close  of 
a meeting  a priest  stands  at  the  door  of  the  church  as 
the  people  pass  out  and  gives  to  each  his  blessing,  but 
if  there  be  one  who  has  departed  from  the  order  and 
manner  of  life,  the  priest  withholds  the  blessing. 

The  author  of  ‘‘  The  Wrongs  of  Indian  Woman- 
hood,” Mrs.  Fuller,  once  was  about  to  speak  to  a 
congregation  of  these  people,  when  she  noticed  a 
great  uneasiness  in  the  house.  On  inquiry  as  to 
the  cause,  she 
learned  that  they 
objected  to  a 
woman’s  stand- 
ing in  the  pulpit, 
so  she  stepped 
down.  Then  they 
objected  to  a 
woman’s  speak- 
ing with  head  un- 
covered, so  she 
replaced  her  bon- 
net which  she 
had  for  the  mo- 
ment laid  aside. 

Then  it  was  all 
right  and  they 
had  a splendid 


They 


Syrian  priest  and  family. 


296 


INDIA;  A PROBLEM. 


“ Then  he  must  dive  under  water  and  mutter  a prayer  three  times.” — 
Inst,  of  Vishnu  64:  19. 

also  hold  to  a form  of  the  agapse,  or  supper,  which 
is  unlike  most  churches. 

All  through  the  centuries  what  an  opportunity 
that  church  had ! Before  Mahomed  rose  in  Arabia 
they  were  the  only  aggressive  religion  there ! They 
must  have  been  at  some  time  or  other  a missionary 
people ! Else  how  did  their  churches  spread  to 
where  they  did?  And  they  lost  that  precious  heri- 
tage somehow ! They  have  become  in  some  things 
like  their  surroundings,  instead  of  re-vivifying  their 
surroundings  and  recreating  them ! They  tried 
faithfully  to  hold  to  the  doctrine,  and  were  much 
concerned  as  to  their  own  welfare,  and  in  propor- 
tion less  concerned  for  the  welfare  of  others,  and 
so  lost  the  spirit  of  life ! 

The  spirit  of  life  is  the  missionary  spirit.  To 
live  for  others,  to  sacrifice  for  others,  to  labor  for 
others  willingly,  this  is  the  exercise  of  the  mission- 
ary spirit.  This  is  the  spirit  of  Christ.  He  lived 
the  supremely  unselfish  life.  The  church  that  is 
not  a missionary  church,  and  refuses  to  be  a mission- 
ary' church,  is  doomed.  “ All  hope  abandon  ye  who 
enter  here,”  is  written  in  plain  letters  above  her 
doors.  Such  is  certainly  a solemn  assembly  because 
death  is  so  near.  And  they  are  not  ready.  And 
they  are  unwilling  to  go.  Why  should  Christ  con- 
tinue to  be  anything  for  those  who  persistently  re- 
fuse to  be  anything  for  others? 

One  thinks  of  this  Church  dead  in  the  East  in 
comparison  with  the  living  Church  that  grew  up 


A LOST  OPPORTUXITY. 


297 


“The  Lord  is  my  helper,  I will  not  fear.” — Heb.  13:  6. 

in  the  West.  The  opportunity  lost  seems  painful- 
ly sorrowful.  Hindooism  might  have  been  a matter 
of  history  now,  even  as  Druidism  is,  and  IMahome- 
danism  would  have  been  hedged  on  both  sides  from 
the  beginning.  I want  not  to  criticise  the  Church 
that  lost  its  golden  opportunity.  It  had  not  the 
experience  of  others  to  profit  by  as  we  have. 

I do  want  to  warn  you  who  are  Christians  to-day, 
that  if  you  have  not  the  missionary  spirit,  you  are 
missing  the  kernel,  and  the  beauty,  and  the  glory 
of  your  religion.  ^Missions  to  all  the  world,  this 
is  the  divine  idea.  Xot  home  exclusively,  not  for- 
eign exclusively,  but  to  all  the  world,  this  is  the 
divine  idea.  Some  one  argues  that  the  heathen  re- 
ligions are  good  enough  for  heathen.  I have  not 
so  learned  Christ.  Some  one  argues  that  the  Gos- 
pel has  been  preached  to  the  heathen  once,  there- 
fore it  is  enough.  I wonder  how  often  he  has  heard 
the  Gospel  himself,  for  by  the  nature  of  the  argu- 
ment, the  littleness  and  the  selfishness  of  it,  I would 
think  he  had  not  enough  yet ! Some  one  argues 
that  the  world  is  to  grow  worse  till  the  end.  Just 
like  weak  men  ! Always  apologizing  for  their  mani- 
fest weakness!  ^^’ho  was  it  said,  “ Go, — Preach, — , 
Baptize, — Teach  ” ? He  also  promised,  “ I will  be 
with  you  alway.”  Argue  away  the  former  teach- 
ing, and  if  your  argument  proves  anything  at  all, 
it  proves  you  are  missing  the  promise  that  follows, 
a promise  intended  for  you. 

Christ  died  for  all  the  world,  and  His  people  must 
live  for  all  the  world.  You  who  refuse  to  believe 


298 


INDIA  ; A PROBLEM. 


“ Do  not  study  for  three  nights  after  an  eclipse  of  the  moon.” — Inst,  of 
N'ishnu  30:  5. 


this,  only  heap  up  condemnation  to  yourselves  and 
miserably  curtail  the  joy  of  your  religious  life.  I 
would  not  condemn  any,  especially  those  who  do 
not  know.  But  you  who  have  read  these  pages  thus 
far,  you  know,  and  are  therefore  without  excuse. 
May  you  be  indwelt  by  the  spirit  of  missions  hence- 
forth, which  is  wholly  unselfish,  the  very  spirit  of 
the  life  of  our  Lord  Jesus  Christ. 


NEW  INDIA,  OR  WHAT  OF  THE  FUTURE? 


Chapter  Twenty-Four. 


“ Better  is  the  end  of  a thing  than  the  beginning  thereof.” — Ecc.  7 : 8. 

Standing  upon  the  threshold  of  the  new  century, 
as  we  look  down  over  the  years  that  will  speedily 
come  and  be  counted  with  the  past,  we  feel  more 
than  a normal  interest  in  the  question.  What  will 
the  future  of  India  be?  We  have  reviewed  the 
conditions  from  the  standpoint  of  a Christian.  We 
have  seen  the  operations,  in  part,  of  a beneficent 
government,  which  is  stable,  and  more  or  less  per- 
manent. W e have  viewed  with  sorrow  the  stag- 
nating social  conditions,  and  life-destroying  influ- 
ences against  moral  development,  until  contem- 
plating the  spiritual  destitution  our  souls  are  made 
to  cry  out,  O Lord,  how  long ! And  we  have 
looked  upon  the  work  which,  by  the  mercies  of  our 
Father,  in  the  hands  of  many  missionaries,  has 
grown  from  very  humble  beginnings  to  the  present 
hopeful  proportions  it  everywhere  enjoys. 

The  problem  of  the  future  is  not  one  of  govern- 
ment, nor  yet  is  it  one  that  government  is  called 
upon  to  settle.  The  problem  is  not  altogether  a so- 
cial one,  though  the  social  element  enters  into  the 
consideration.  The  problem  is  a religious  one.  As 
is  the  religion  of  the  country,  so  will  be  the  social 

299 


300 


INDIA  ; A PROBLEM. 


“Thou  carries!  an  awl  that  urges  men  to  prayer.’" — Rig-Veda  6:  53:8. 

condition  of  the  country.  It  seems  to  me  that  the 
one  need  of  India  is  true  religion.  I unhesitating- 
ly place  this  before  education,  before  governmental 
conditions,  and  before  material  prosperity. 

Xot  a few  thoughtful  native  gentlemen  have  al- 
ready confessed  that  the  need  is  one  religion,  not  see- 
ing that  the  one  is  the  necessity.  It  appears  to  them 
that  if  all  were  united  by  the  bonds  of  one  common  re- 
ligion, it  were  better  than  now,  whatever  that  reli- 
gion might  be.  Doubtless  many  things  would  be 
better  if  all  were  united  on  some  kind  of  basis,  but 
if  we  discuss  only  possible  things,  then  this  may  be 
brought  about  in  two  ways.  Either  all  become 
Mahomedans,  or  all  become  Christians.  It  is  a 
matter  of  choice.  All  can  not  become  Hindoos, 
nor  Parsees,  nor  Buddhists.  It  is  a choice  between 
two.  Shall  India  be  like  Egypt,  or  like  Australia? 
Shall  it  be  like  Arabia,  or  like  America? 

Education  is  a splendid  thing.  It  enlarges  a 
man's  capacity,  and  opens  up  vast  fields  to  him 
that  otherwise  must  have  lain  unexplored.  It 
places  power  into  his  hands.  But  education  does 
not  regenerate.  India  needs  regenerating.  Bring 
a man  from  the  hills,  and  teach  him  mathematics, 
astronomy  and  different  languages,  but  nothing  of 
morals,  of  the  future  life,  of  the  Just  Judge,  and 
when  he  returns  to  his  old  haunts  again  he  will  get 
into  his  old  vices.  But  teach  him  of  the  new  life 
in  Christ,  and  he  will  get  a new  heart,  and  become 
a better  man. 


NEW  INDIA. 


301 


'■  I will  guide  thee  with  mine  eye.” — Psalms  32;  8. 

The  country  may  be  a republic  or  a monarchy. 
It  may  be  independent  or  subordinate,  that  makes 
little  difference.  A well-ruled  colony  is  a great 
deal  better  than  a poorly-managed  state.  Govern- 
mental conditions  naturally  become  right,  when  once 
the  people  har'e  walked  in  the  right  path. 

Pure  religion  stands  above  material  prosperity, 
for  it  is  a guarantee  of  happiness  and  is  usually 
followed  by  somewhat  of  prosperity,  while  the  lat- 
ter is  no  assurance  of  either  happiness  or  religion. 
I do  not  mean  to  say  that  if  India  were  a Christian 
country  there  would  be  no  more  hard  times  nor 
famine,  but  this  is  certain,  there  would  be  an  end 
to  the  forever  going  into  debt  for  weddings  and 
death  ceremonies,  and  for  wild  display  in  jewelry. 
Children  would  grow  up  and  choose  for  themselves 
if  they  wished  to  be  married  or  not.  The  one  would 
then  be  “ united  in  marriage  with  ” the  other,  in- 
stead of  being  “ tied  in  marriage  to  " him.  Girls 
could  be  wage  earners  too,  if  there  were  need.  A 
man  could  then  get  a start  in  business  before  he 
began  to  raise  a family.  The  opposite  is  true  now. 
He  has  a family,  whether  he  has  anything  else  or 
not.  Women  would  be  school-teachers,  and  the 
men  who  are  teachers  now  for  a mere  pittance, 
could  do  something  that  paid  better.  And  if  a 
famine  came,  as  come  they  would,  the  people  would 
be  stronger  to  meet  it,  there  would  be  no  foolish 
caste  discrimination  with  respect  to  eating,  and 


302 


INDIA  ; A PROCLE.M. 


“ Divine  women,  with  undipped  wings.” — Satapatha  Biahmana  6:  5:  .t : 8. 


men  would  help  men  first  and  then  the  cattle  after- 


ward ! 

Christianity  will  do  for  suffering  humanity  what 
no  other  religion  ever  thinks  of  doing.  At  a fare- 
well meeting  we  held  before  coming  to  America 
last  year,  we  had  a ringing  testimony  to  this  fact, 
from  a native  gentleman.  The  sermon  was  ended, 
and  a few  of  those  present  at  the  meeting  took 
advantage  of  the  opportunity  to 
say  a few  words.  Several  had 

spoken,  when  a splendid  gentle- 
man, teacher  in  the  Bulsar  high- 
school,  arose  and  said,  “ I have 
one  thing  to  say.  Those  of  us  who 
have  visited  the  missionaries  know 
how  they  are  now  taking  care  of 
many  poor  famine  children.  Well, 
we  have  seen  them  care  for  these 

dirty  children  with  such 
tenderness  and  earnestness 
that  we  were  utterly  sur- 
prised. The  lady  sitting 
yonder,  I have  seen  her 
handle  those  poor,  sick  and 
sore,  starving  children  more 
affectionately  than  our  own 
wives  often  handle  our  own 
children ! Children  these 
were  that  we  would  not 
want  to  touch  with  our  feet ! 
A\'hat  is  the  reason  of  all 


‘ Suffering  humanity.” 


NEW  INDIA. 


303 


“He  that  has  mercy  on  the  poor,  happy  is  he.” — Prov.  14:  21. 

this?  Gentlemen,  I am  here  to  say  that  there  is 
something  in  these  people’s  religion  that  we  haven’t 
got  in  any  of  our  religions.”  At  this,  I suggested. 
That,  sir,  is  Christ.”  To  which  he  replied, 
“ Whether  it  is  Christ  or  not,  I am  not  ready  to 
say,  but  this  I know.  There  is  something  in  it,  and 
YOU  folks  have  set  us  an  example  that  we  should 
be  eager  to  follow.  It  is  a good  example.  It  is 
a good  religion.” 

Alahomedan  influences  are  at  work,  and  each 
year  records  its  additions  to  the  iMahomedan  com- 
munity. If  the  masses  are  once  turned  to  iMahoni- 
edanism,  it  will  be  very  much  harder  to  win  them 
to  the  truth  of  God.  And  it  seems  to  me  to  be 
one  of  the  hopeful  signs  of  things,  that  iMahome- 
dan  converts,  those  who  in  years  past  were  them- 
selves Hindoos,  have  become  not  only  permanent 
with  the  religion,  but  even  part  and  parcel  in  the 
evangelizing  agency  of  the  same.  This  is  proof 
positive  to  the  doubtful,  as  to  what  is  in  the  na- 
tive convert,  as  to  sticking  cjualities.  And  how 
much  more  will  these  who  are  raw  recruits  to  Chris- 
tianity now,  when  they  have  learned  the  ethical 
superiority  of  their  new-found  religion,  and  when 
these  truths  have  become  their  precious  inheritance, 
and  when  they  can  appreciate  them  to  the  full,  how 
much  more  tenaciously  will  these  hold  to  the  Gos- 
pel, and  become  themselves  the  most  effective 
preachers  of  it ! 

I have  been  asked  by  close-observing  native  gen- 
tlemen, this  question  : If  the  strength  of  Govern- 


304 


INDIA  : A PROBLEM. 


I pray  for  power  which  none  may  bend.” — Rig- Veda  3:  62:  5. 

ment  is  sin  in  a divided  people,  why  do  you,  favoring 
Government,  try  to  have  the  people  united  in  one 
religion?  The  three  suppositions  are  true,  but 
an  essential  feature  of  the  conditions  is  omitted. 
The  strength  of  Government  does  lie  in  a divided 
people,  when  those  people  are  as  the  people  of 
India  to-day.  But  if  they  were  as  a whole,  an  en- 
lightened, truth-loving,  united  Christian  people,  it 
would  be  infinitely  better  for  the  people,  and  the 
Government  would  not  suffer  from  the  change. 
This  is  our  answer  to  that  question. 

One  of  the  chief  objections  of  a caste  man  to  be- 
coming a Christian,  is  that  his  children  would  like- 
ly marry  out  of  his  caste.  This  very  thing,  speak- 
ing according  to  the  laws  of  nature,  would  be  bet- 
ter for  the  children.  In  Burma  there  are  numer- 
ous Chinese.  These  come  over  without  women, 
and  in  course  of  time,  marry  Burmese.  Their  chil- 
dren inherit  industry  from  both  sides,  and  grow 
up  models  of  thrift  and  strength,  superior  to  other 
Burmese.  Long-sighted  men  now  say  that  the  future 
of  Burma  lies  in  the  hands  of  this  class  of  people. 

One  is  not  perhaps  inclined  to  believe  they  want 
righteousness  when  he  talks  with  some  of  these  peo- 
ple about  Christ  the  only  hope,  or  when  he  looks 
upon  them  as  they  indulge  freely  in  that  which  means 
their  utter  destruction ; but  when  we  turn  to  their 
cradle  hvmns,  and  to  some  of  the  verses  that  wan- 
dering sadhus  sing,  and  to  the  poetiA'  they  sometimes 
chant  in  moments  of  meditation,  we  are  convinced 
that  the  vacant  place  is  in  their  hearts  which  only 


iSTEW  INDIA. 


305 


“The  carnal  mind  is  enmity  against  God.” — Rom.  8:  7. 

Christ  the  Lord,  the  Spotless  One  can  fill.  Among 
all  their  incarnations  the  Sinless  One  is  not  yet  count- 
ed. It  seems  as  if  God  had  purposely  kept  this  one 
avenue  of  return  open  to  these  millions  of  idolaters, 
that  they  might  yet  be  redeemed. 

There  are  several  Somajes  or  societies  of  recent 
years,  organized  with  the  avowed  purpose  of  return- 
ing to  the  pure  of  the  Hindoo  religion.  One  of  these 
societies,  the  Arya  Somaj,  now  numbers  67,000  fol- 
lowers. It  was  founded  but  twenty-five  years  ago. 
They  do  away  with  idolatry  and  some  other  of  the 
more  senseless  Hindoo  superstitions,  but  they  can  not 
get  away  from  caste.  They  claim  to  believe  in  Christ, 
as  well  as  Buddha,  IMahomed,  and  all  the  sages  that 
ever  lived  in  Hindooism.  Their  creed  is  confessedly 
to  follow  all,  and  to  accept  the  good  from  all  the 
religious  leaders  that  ever  lived ! 

Every  now  and  then  there  seems  to  be  a revival 
of  Hindooism.  That  is,  in  the  Hindoo  press  such 
a revival  is  much  talked  of.  I think  from  what  I 
have  seen  and  heard,  though,  that  all  these  so-called 
revivals  have  as  their  one  cause  the  activity  of  the 
missionaries,  and  as  their  one  motive,  to  offset  the 
constantly  increasing  tendency  of  the  people  to  look 
to  Christianity  as  the  religion  having  the  most  of 
life  and  truth.  It  is  not  for  the  spiritual  welfare  of 
the  people  they  care ; they  don’t  want  them  to  become 
Christians. 

There  is  a certain  amount  of  prejudice  against 
Christianity,  which  is  enshrouded  in  ignorance,  that 
must  surely  die  out  as  the  people  become  more  and 


INDIA;  A TROBLEM. 


3or> 

“O  Fever,  yielding  to  our  prayer,  avoid  us.” — Atharva-Veda  i:  25:  3. 

more  familiar  with  the  Truth  as  it  is  in  the  Lord. 
Both  prejudice  and  ignorance  can  not  continue,  when 
some  of  the  best  of  men,  non-Christians,  are  avowed 
Bible  readers.  \Mien  Hindoo  professors  in  colleges 
publicly  advise  their  students  to  read  the  Bible  for 
the  best  ethical  code  extant,  and  for  the  purest  lit- 
erature, and  simplest  style  of  excellent  English ; when 
this  is  true,  as  it  occasionally  is,  there  are  silent  in- 
fluences at  work,  the  extent  of  which  no  one  can  tell. 

When  the  vast  multitudes  come  to  know,  as  know 
they  will,  what  the  religion  of  Jesus  has  done  for 
others,  there  are  not  a few  who  will  see  clearly  that 
the  same  religion  will  do  the  same  things  for  them. 

They  do  not  know  the  story  of  King  Khama,  the 
African  leader  of  his  people ; how  his  father  drove 
the  missionaries  away,  and  how  he  would  have  shot 
his  son  wdien  he  became  a Christian  and  would  not 
according  to  the  traditions  of  the  tribe  take  two  wives 
at  a time.  Then  the  heathen  father  was  disarmed, 
and  when  restored  to  power,  Khama  insisted  that 
he  should  give  his  subjects  complete  liberty  of  con- 
science. Three  times  was  Khama  driven  to  the  wilds, 
and  three  times  hunted  down  by  friends,  and  brought 
back  more  popular  than  ever  with  his  father’s  people. 
\\’hen  the  old  chief  died,  Khama  became  king.  His 
first  act  was  to  proclaim  absolute  freedom  of  con- 
science to  all.  Then  he  set  about  to  end  the  liquor 
traffic.  That  was  twenty-five  years  ago.  Xow  exist 
schools  with  their  own  paid  native  teachers,  churches, 
and  pleasant  little  homes,  and  absolute  honesty  and 
friendliness  all  over  this  little  African  kingdom.  A 


NEW  INDIA. 


307 


“ Tlie  secret  of  the  Lord  is  with  them  that  fear  Him.” — Psalms  25:  14. 

party  of  travelers  camping  out,  is  told  by  the  attend- 
ing police  some  day,  “ You  need  not  watch  the  wag- 
ons now ; we  crossed  into  Khama’s  country  last  night,” 

They  do  not  know  the  story  of  the  Gospel  to  the 
cannibal  Fiji  Islands,  how  that  the  first  work  of  the 
missionary  there  was  to  bury  skulls  that  remained 
from  a recent  cannibal  feast : how  that  the  people 
accepted  the  truth,  and  after  fifty  years,  out  of  a pop- 
ulation of  110,000  there  are  104,000  regular  attend- 
ants at  public  worship  in  the  1,300  churches:  and 
that  in  nearly  every  home  they  have  daily  family 
prayers ! Last  year  these  gave  $25,000  to  carry  the 
Gospel  to  others ! 

There  are  not  a few  who  speak  of  the  progress  of 
Japan,  but  these  do  not  know  that  all  over  the  little 
Japanese  Empire,  it  is  common  to  preface  any  remark 
about  the  modern  progress  they  now  enjoy,  with  the 
expression,  ” ^^'hen  Commodore  Perry  sailed  up  the 
Bay  of  Yeddo,”  They  do  not  know  that  the  Com- 
modore had  the  open  Bible  lying  on  the  capstan  of 
his  ship  and  read  the  one  hundredth  psalm  as  he  sailed 
into  the  harbor.  And  they  do  not  know  that  even 
now  there  are  129,000  native  Christians  in  Japan  and 
these  stand  side  by  side  with  others  in  the  highest 
offices  in  the  government. 

When  they  come  to  know  these  things,  as  well  as 
how  the  Gospel  has  elevated  whole  sections  of  their 
own  country,  there  must  be  a greater  regard  for 
the  power  that  does  the  work.  Those  who  in  their 
pride  laugh  at  the  up-lift  the  Gospel  gives  to  the 
lowly,  do  not  laugh  at  the  progress  of  the  Japanese. 


3o8 


ixdia;  a problem. 


“Thunder  and  roar:  the  germ  of  life  deposit.” — Rig*Veda  5;  83:  7. 

Sometimes  we  hear  the  expression,  “ In  the  days  when 
India  was  prosperous.”  It  is  like  an  old  man  with 
a sad  heart  saying,  “ When  I was  a boy,”  as  he  re- 
mains blind  to  all  the  superior  conditions  around  him. 

An  English  gentleman,  of  the  Civil  Service  in 
Burma,  seeing  the  progress  of  Christianity  among 
the  Karens  day  by  day,  has  said : “ Once  a village  has 
embraced  Christianity,  it  feels  itself  as  head  and  shoul- 
ders above  its  neighbors,  and  all  the  energies  of  the 
people  are  at  once  employed  in  making  their  village 
worthy  of  the  name.  No  labor,  no  expenses  are 
spared.  The  Christian  village  must  be  clean,  healthy, 
neat ; it  must  have  the  best  school  and  the  best  church 
they  can  afford.  Money  aid  from  the  missionaries 
is  not  sought : the  people  do  it  all  themselves — plan, 
contrive  and  carry  out.  Their  children  must  be  well 
dressed  and  educated,  intelligent  and  industrious  in 
their  calling,  better  tillers  of  the  soil,  better  hunters, 
better  foresters  than  their  fathers,  because  they  are 
now  animated  by  a new  spirit,  fired  with  a new  zeal, 
and  their  wits  are  sharpened  by  education.  The  com- 
ing of  Christianity  has  honored  their  national  tra- 
ditions. A new  life  opens  out  to  them — a new  career 
for  which  their  forefathers  had  sighed  in  the  ages 
of  hardship  and  oppression  and  slavery.” 

Educated  Hindoos  recognize  what  is  going  on.  and 
often  speak  out  on  the  subject.  Khimji  Kayani  has 
recently  forwarded  a memorial  to  the  Gaekwar  of 
Baroda  concerning  the  sale  and  early  marriage  of 
little  girls,  in  which  he  says : “ Corruption  is  rising  to 
its  extreme,  and  has  overstepped  the  bounds  of  mo- 


NEW  INDIA. 


309 


“He  that  dcspireth  his  neighbor  sinneth." — Prov.  14;  21. 

rality.  Sins  reproduce  sins,  immoralit}^  and  degen- 
eration reign  throughout  in  such  communities,  no  al- 
ternative left,  no  redress  given,  nature  must  predom- 
inate. . . . Cases  of  infanticide  are  so  numerous 

in  such  communities,  that  if  careful  and  stringent  en- 
quiry were  to  be  made,  the  result  would  be  most  hor- 
rible and  terrible.” 

The  Indian  Social  Reformer,  commenting  on  the 
same  said;  “If  a law  against  bad  marriage  customs 
is  conscientiously  carried  out  nearly  one-half  of  the 
])opulation  will  have  to  be  provided  with  jail  accom- 
modation at  the  expense  of  the  other  half.” 

The  Hindoo,  a Madras  paper,  speaking  of  the  Chris- 
tians, has  said,  “ Some  of  their  women  are  highly 
educated,  and  this  fact,  coupled  with  the  other,  name- 
ly, that  they  have  no  caste  restrictions,  gives  them 
an  advantage  which  is  not  possessed  by  the  Hindoos.” 
Jacob  Chamberlain  quotes  a Brahmin  editor  as  say- 
ing: “We  entertain  no  more  any  hope  for  that  re- 
ligion which  we  consider  dearer  than  our  life.  Hin- 
duism is  now  on  its  deathbed  and  unfortunately  there 
is  no  drug  which  can  safely  be  administered  to  it 
for  its  recovery.  There  are  native  Christians  nowa- 
days who  have  declared  a terrible  crusade  against  the 
entire  fabric  of  Hinduism,  and  many  men  of  splendid 
education  are  also  coming  forth,  even  from  our  own 
community,  who  have  already  e.xpressed  a desire  to 
accept  Christianity,  and  should  these  gentlemen  really 
become  first  Cbristians  and  then  its  preachers,  they 
will  give  the  last  deathblow  to  Alother  Hinduism.” 
Another  prominent  Hindoo  has  pathetically  said,  in 


310 


INDIA  ; A PROBLEM. 


“The  existant’s  kinship  in  the  non-cxistant.” — RigA’eda  lo:  ug:  4. 

addressing  his  countrymen  on  tlie  subject  of  Hindoo- 
ism,  ■■  Now  the  ship  is  old.  She  is  riddled  with  holes 
and  is  in  danger  of  sinking.  We  are  on  board.  . . . 

I sit  down  here  beside  you.  We  are  sinking,  hut  we 
will  sink  together." 

Such  extracts  might  be  indehnitely  continued.  If 


“ Historic  ruins  of  (decaying  temples.” 


one  should  judge  from  the  historic  ruins  of  decaying 
temples  he  might  think  Ilindooism  was  on  its  death- 
bed. but  it  is  not  dead  yet.  It  has  been  aptly  said 
that  the  chiefest  duty  of  a patriotic  Hindoo  is  to 
sit  still.”  And  he  generally  prefers  to  live  up  to  his 
duty  thus  expressed. 

The  indifference  of  the  masses  is  everywhere  man- 
ifest. They  confess  faith  in  one  thing,  and  continue 


NEW  INDIA. 


3II 


“Charity  suffereth  long,  and  is  kind.” — i Cor.  13:  4. 

steadfastly  in  another.  A good  man  will  oft'er  a 
prayer  to  God,  and  then  declare  he  does  not  know  if 
there  be  a God.  Shunker  Pandurang  presided  at  a 
prayer-meeting  of  the  Prarthna  Somaj,  a Hindoo 
reform  society,  and  there,  with  clasped  hands  and 
closed  eyes,  he  offered  a prayer  as  the  Christians  do. 
Soon  after,  he  declared  that  all  we  know  of  God  is 
that  we  know  nothing ! 

On  the  other  hand  men  of  conscientious  scruples, 
all  over  the  land  are  turning  to  Christ.  Xot  large 
numbers  of  IMahomedans  have  yet  come,  but  there  are 
more  IMahomedan  converts  than  is  generally  believed. 
Imad-ud-din,  who  was  a descendant  of  the  ancient 
royal  house  of  Persia,  a priest  of  high  standing,  and 
a most  bitter  enemy  to  Christianity,  when  he  himself 
saw  that  it  contained  the  Truth  of  God,  like  Paul, 
he  turned  and  spent  the  remainder  of  his  life  in  build- 
ing up  what  he  had  once  fought  so  fiercely.  He  said 
that  he  had  counted  over  a hundred  prominent  !Ma- 
homedans  who  had  accepted  the  Christ,  not  to  mention 
the  common  people  among  them. 

But  while  we  look  at  the  task  among  klahomedans 
as  peculiarl}'  a difficult  one.  the  IMahomedans  them- 
selves sometimes  take  a different  view  of  the  effect 
of  Christian  work  among  them.  The  Xawab  of  Hai- 
derabad,  AIushin-ul-lMulk  says,  “ To  me  it  seems  that 
as  a nation  and  a religion  we  are  dying  out.  . . . 

Unless  a miracle  of  reform  occurs  we  IMahomedans 
are  doomed  to  extinction,  and  we  shall  have  deserved 
our  fate.  For  God’s  sake  let  the  reform  take  place 
before  it  is  too  late.”  The  Xawab  is  of  the  old  school. 


312 


INDIA ; A proble:m. 


“Loose  US  from  sins  committed  by  our  fathers.” — RigA’eda  7:  86:  5. 

On  the  other  hand  there  are  those  who  look  for- 
ward to  the  time  when  the  government  shall  again 
be  in  the  hands  of  the  Mahomedans.  During  the  last 
ten  years,  according  to  the  late  census  reports,  the 
number  of  Mabomedans  increased  from  57.321,000  to 
62,458.000.  This  is  an  increase  of  nine  per  cent,  chief- 
ly by  birth  perhaps,  but  somewhat  by  converts  added. 

It  is  interesting  to  note  that  of  the  converts  from 
Mahomedanism,  there  are  few  who  are  not  enlight- 
ened men.  These  come  from  genuine  conviction. 
Imad-ud-din,  who  wrote  nearly  two  hundred  tracts 
and  books  which  have  become  a valuable  heritage  to 
the  Indian  Church  describes  his  own  conversion  as 
follows : “ \\'hen  I had  read  as  far  as  the  seventh 
chapter  of  INIatthew,  doubts  fixed  themselves  upon  my 
mind  respecting  the  truth  of  Mahomedanism.  I be- 
came so  agitated  that  I spent  whole  days,  and  often 
also  whole  nights,  in  reading  and  considering  the 
books ; and  I began  to  speak  about  them,  both  with 
missionaries  and  INIahomedans.  Within  a year  I had 
investigated  the  whole  matter,  chiefly  at  nights;  and 
I discovered  that  the  religion  of  Mahomed  is  not  of 
God,  and  that  the  INIahomedans  have  been  deceived, 
and  are  lying  in  error ; and  that  salvation  is  assuredly 
to  be  found  in  the  Christian  religion.” 

Such  men  as  Imad-ud-din,  Jani  Ali,  Zahur  ul  Haqq, 
Safder  Ali,  and  many  others  of  equal  intelligence  are 
only  the  forerunners  of  a great  host.  When  a IMa- 
homedan  is  won  to  Christ,  he  is  at  once  a missionary 
of  the  Gospel,  coming  as  he  does  from  a missionary 
religion.  Christian  Borup  tells  of  a time  when  he 


NEW  INDIA. 


313 


“ The  peace  of  God,  which  passeth  all  understanding.” — Phil.  4;  7. 

was  preaching  near  \’iramgam,  when  a Mahomedan 
asked  who  was  Abba  i\Iiah.  Xot  long  after  the  same 
man  Abba  Miah  came  to  see  him.  He  says,  “ When 
I got  outside,  there  stood  an  old  but  beautiful  looking 
man  with  gray  hairs  and  a long  white  beard,  just 
like  we  see  the  Mahomedan  Boras  of  the  better  classes 
in  India.  I invited  him  in,  and  that  was  the  begin- 
ning of  friendship  with  one  of  the  most  remarkable 
Christian  characters  it  has  ever  been  my  good  fortune 
to  meet.  He  had  been  converted  about  thirty-two 
years  before,  and  at  the  time  of  his  conversion  was 
an  officer  in  a native  state,  receiving  about  250  rupees 
a month.  He  lost  that,  his  parents  disowned  him  and 
disinherited  him.  His  caste  people  did  all  they  could 
to  turn  him  back.  They  threatened  him,  and  begged 
him,  and  plead  with  him,  and  made  him  great  prom- 
ises of  higher  positions  and  worldly  glor}-,  but  when 
their  threatening,  pleading,  begging,  and  bribing  had 
no  effect,  they  assaulted  him  and  tried  to  kill  him. 
Soon  after  his  conversion  he  began  to  preach  the 
Gospel  without  money  and  without  pay.  He  Avould 
take  his  little  bedding  and  a few  cooking  utensils  on 
his  back,  and  walk  from  town  to  town,  and  from  vil- 
lage to  village,  preaching  the  unsearchable  riches  of 
Christ.  He  went  to  all  classes,  and  when  they  drove 
him  out  of  one  city  he  went  to  the  next  one,  never 
doubting.  I believe  he  has  had  hundreds  of  converts. 

“ I asked  him  to  remain  and  help  me  in  the  work 
in  my  district.  He  refused  saying,  ‘ Bhai  Sahib,  peo- 
ple have  never  been  able  to  throw  it  in  mv  face  that 
I have  become  a Christian  for  the  money  I could  get. 


314  INDIA;  A PROBLEM. 

When  may  I calmly  look  and  find  him  gracious?  ” — Rig- Veda  7:  86:  2. 

and  I cannot  give  them  a chance  to  say  so  about  me 
now  that  I am  old.’  And  for  the  same  reason  he 
would  never  stay  with  any  missionary.  He  was  a 
wonderful  Bible  student,  a fearless  and  remarkable 
preacher.  I have  seen  and  heard  him  again  and  again 
preach  Christ  the  Son  of  God,  to  large  crowds  of  IVIa- 
homedans,  and  they  could  not  withstand  the  power 
with  which  he  spoke.  He  died  as  he  had  lived,  heart 
and  soul  in  the  work.  Honor  to  such  men ! I shall 
be  glad  to  shake  him  by  the  hand  again,  when  we 
shall  join  the  blood-washed  throng  around  the  great 
white  throne.” 

From  the  common  people  of  the  Hindoos  the  bulk 
of  native  Christians  is  gathered.  From  among  Gu- 
jerati  Dherds,  who  are  weavers,  and  from  among 
Teluga  pariahs,  who  are  also  out-castes,  many  thou- 
sands have  become  Christians.  But  when  we  speak 
of  per  cent,  I am  informed  that  the  ratio  from  the 
Brahmins  is  higher  than  from  the  low  castes.  This 
is  easily  seen,  because  the  low  castes  are  so  numerous. 
Only  this  year  in  IMadras  Audinarayana  lyah,  a splen- 
did gentleman,  became  a Christian,  and  on  doing  so 
made  a somewhat  remarkable  address,  from  which 
I shall  quote  in  part.  “ I am  not  prepared  to  make 
a long  speech,  but  I feel  it  my  duty  to  say  something 
about  the  steps  that  have  led  me  to  search  the  truth 
according  to  my  own  light,  which  consummated  in 
being  admitted  this  morning  into  the  Christian  fold 
along  with  my  wife  and  children.  I belong  to  one 
of  the  most  orthodox  and  oldest  Brahmin  families  in 
Southern  India,  and  so  also  does  my  wife.  From 


Among  Gujeratis,  who  are  weavers. 


3i6  INDIA;  A PROBLEM. 

“ Drink  pure  sweet  water  at  goodly  drinking  places.” — RigA’eda  7:  28:  7. 

an  early  age  I have  been  of  a religious  turn  of  mind, 
and  from  my  twelfth  year  I have  taken  the  deepest 
aversion  to  idolatry. 

“ I dearly  love  my  country;  my  patriotism  is  as  deep 

and  as  enthusiastic  as 
that  of  any  of  my 
countrymen,  and  this 
rupture  from  Hindoo 
society  is  not  effect- 
ed without  the  deep- 
est struggle  and  the 
most  anxious 
thought.  ...  I do 
not  wish  to  hurt  the 
feelings  of  my  Hin- 
doo brethren,  but  I 
must  give  expression 
to  my  most  honest 
convictions.  A careful  study  of  Hindoo  society  has 
left  me  with  one  and  only  one  impression,  and  that 
is  there  is  something  rad- 
ically wrong  in  it,  and  that 
the  want  of  moral  power. 

. . Christianity  has  been 

the  greatest  factor  in  the 
progress  of  Western  na- 
tions. . . . I do  not  be- 

lieve in  the  intrinsic  inca- 
pacity of  tropical  nations 
for  social  progress,  but  I do 
believe  in  the  theory  that  so-  Something  radically  wrong,** 


“ I dearly  love  my  country.’* 


NEW  INDIA. 


3’7 


“ The  just  shall  live  by  faith.” — Rom.  i:  17. 

cial  and  political  progress  depends  upon  the  moral 
power  at  work  in  nations.  I take  no  pride  in  ex- 
posing the  evils  of  Hindoo  society,  but  no  true  patriot 
can  shut  his  eyes  to  the  existing  evils.  I would  beg 
of  my  countiA’men  to  be  honest  in  their  convictions, 
and  not  be  blinded  by  a false  patriotism.  . . . 

“ I have  been  an  earnest  reader  of  the  Bible  for 
years,  and  have  found  that  the  teachings  it  contains 
are  of  the  greatest  help  to  me  in  my  every  day  life. 
Whenever  I have  any  troubles  I place  them  all  be- 
fore Christ.  In  following  Christ  and  accepting  Him 
as  Savior,  I find  that  I have  been  given  a new  power 
to  withstand  temptations.  It  is  not  the  Christ  of 
history  but  the  Christ  of  conscience  that  I have  sought 
and  found.  ...  I have  never  felt  so  happy  at 
any  period  of  my  life  as  on  this  day,  when  I have 
had  the  privilege  of  openly  confessing  my  faith  in 
Christ ; a faith,  however,  which  had  been  mine  for 
several  years  past.” 

There  is  no  question  about  it,  but  there  are  thou- 
sands upon  thousands  of  secret  believers,  who  for 
fear  of  social  ostracism  and  for  other  causes,  which 
to  them  seem  plausible  indeed,  do  not  openly  confess 
their  faith,  but  who  prayerfully  wait  for  a time  when 
they  may  avow  their  belief  without  having  to  pay  so 
fearful  a price. 

Scores  of  bright  lights  among  Indian  Christians 
might  be  named,  each  one  filling  an  important  place 
in  the  work  and  in  the  land.  Nehemiah  Goreh,  who 
said  he  hoped  the  time  would  soon  be  here  when 
the  question  would  be  whether  a man  was  a child  of 


INDIA  ; A PROBLEM. 


318 

“ In  thee,  O Food,  is  set  the  spirit  of  great  gods.** — Rig- Veda  i:  187:  6. 

God  or  a child  of  the  world,  rather  than  a question 
of  caste : his  daughter  Ellen  Lakshmi  Goreh  who 
wrote  those  beautiful  lines ; 

“ In  the  secret  of  his  presence 
How  my  soul  delights  to  hide, 

O how  precious  are  the  lessons 
That  I learn  at  Jesus’  side. 

Earthly  cares  can  never  vex  me, 

Neither  trials  lay  me  low; 

For  when  Satan  comes  to  tempt  me, 

To  the  secret  place  I go;” 

Lai  Behari  Dey, 
who  was  so  strong 
in  the  controversy 
with  the  gifted 
leader  of  the  Brah- 
mos,  and  who  to- 
ward the  close  of 
life,  being  blind  re- 
peatedly said,  I shall 
not  be  blind  in  heav- 
en : Dhanjibhoi  Xa- 
orosji,  who  refused 
a hundred  thousand 
rupees  offered  if  he 
w o u 1 d only  turn 
back  to  his  old  reli- 
gion ; Ram  Chandra 
Bose  whose  lectures 
on  the  Hindoo  ithilosophy.  delivered  under  the  aus- 
pices of  the  Chicago  University  were  so  highly  ap- 
preciated ; Baba  Padmanji.  who  was  pastor  of  a na- 


“ Child  of  God. 


NEW  INDIA. 


319 


“The  carnal  mind  is  enmity  against  God.” — Rom.  8:  7. 


tive  congregation  for  years,  and  who  has  composed 
nearly  a hundred  tracts  and  books  in  the  INIarathi  lan- 
guage; Kali  Chern  Bannerji,  whose  opinions  are  re- 
spected both  by  Government  and  people,  by  Chris- 
tians and  non-Christians ; Kanwar  Sir  Harnam  Singh, 
the  Prince  of  Kaparthala,  who  w^as  one  of  King  Ed- 
ward’s coronation  guests,  and  who  is  president  of  the 
India  Sunday  School  Union ; S.  Pulney  Andy,  AI.  D., 
who  is  president  of 
the  Indian  Chris- 
tian Association  in 
Madras ; S.  Sathi- 
anadan,  who  holds 
the  chair  of  Philos- 
ophy in  the  Presi- 
d e n c y College, 

Madras,  and  is 
prominent  in  all 
aggressive  Chris- 
t i a n work  in 
Southern  India ; 

Mrs.  Sathianadan, 
who  is  author  of 
the  beautiful  story 
Kamala ; ]\Irs.  So- 
r a b j i , whose 
school  in  Poona  is 
flourishing  to-day, 
and  whose  five 
daughters  are  all 
making  their  mark 


“ Who  holds  the  chair.' 


320 


IXniA  : A PROBLEM. 


“ Thou  art  the  healer  of  the  broken  bone.’’ — Atharva-Vecia  4:  12:  i. 


“ Author  of  Kamala.” 

ing  that  girls  may  be 
rescued  from  their 
sure  fate ; S.  Kar- 
makar  and  Gurubai, 
his  wife,  he  is  a grad- 
uate of  Yale  college 
and  she  a doctor ; 
these  are  some  of  the 
thousands  of  the  chil- 
dren of  India,  “ of 
whom  the  world  is  not 
worthy ! ” 

The  bulk  of  the 
converts  do  come  from 


as  workers ; Soon- 
dcrabai  Powar,  who 
was  long  connected 
with  Pandita  Rama- 
bai,  but  is  now  sep- 
arate and  working 
much  on  the  same 
line ; Lilivati  Singh, 
who  was  r i c h 1 }• 
praised  by  ex-presi- 
dent Harrison  a few 
years  ago ; Shorat 
Chuckerbutti,  who  in 
Allahabad  is  work- 


“ Separate  and  working.” 


NEW  INDIA. 


321 


“Lay  up  for  yourselves  treasures  in  heaven.” — Matt.  6:  20. 


Lilivati  Singh.” 

not  be  counted  by  the 
names  of  leaders  nor 
the  number  of  follow- 
ers, though  these  are 
factors  in  the  work. 
The  strength  lies,  as 
has  been  stated  before, 
in  the  fact  that  our  re- 
ligion can  take  the 
dregs  of  Hindoo  so- 
ciety, a n d develop 
them  into  godly  men 


the  lowest  classes  in 
India,  but  the  strength 
of  it  lies  in  the  fact 
that  as  soon  as  a man 
becomes  a Christian, 
he  escapes  from  a dead 
religion,  and  his  very 
entrance  into  the 
Christian  fold  signi- 
fies the  beginning  of 
development,  which 
continues  as  long  as  he 
lives.  The  strength 
of  the  work  there  can- 


“ S.  V.  Karmakar  .” 


322 


INDIA  ; A PROBLEM. 


“ Desire,  the  primal  seed  and  germ  of  Spirit.” — Rig-Veda  lo:  129:  4. 

and  women,  whom  even  proud  Brahmins  do  not  hesi- 
tate to  praise. 

The  census  of  1901  has  brought  to  liglit  a growth 
that  it  surprising  to  all. 

■Ml  India  Hindoo  Mahomedan  Christian 
1891  287.223,431  207,731,727  57,321,164  2,284,172 

1901  294,362,676  207,075,000  62,458,000  2,923,349 

The  growth  of  Chris- 
tianity has  been  about 
thirty  per  cent,  while  the 
increase  of  INIahomedans 
has  been  nine  per  cent, 
and  of  the  whole  popu- 
lation it  has  been  but 
seven  per  cent.  As  to 
the  Hindoos,  it  is  they 
who  have  suffered  most 
from  the  famines,  and 
the  decrease  in  their  to- 
tals is  astonishing.  Of 
this  growth  in  the  whole 
Christian  total,  the  Mah- 
‘"G;;rubaiHris  wife.”  ^ typical  Orthodox 

Hindoo  journal,  says: 

“ Christianity  at  any  rate  exists,  and  is  a powerful 
entity  which  we  have  to  count  in  considering  the  prob- 
lem of  our  national  existence.  For  while  on  the  one 
hand,  Hindooism  is  making  no  converts  from  any  other 
religion,  Christianity  is  making  slow  but  steady  prog- 
ress in  this  country,  and,  on  the  other  hand,  the  native 


NEW  INDIA. 


323 


“Always  abounding  in  the  work  of  the  Lord.” — i Cor.  15:  58. 

Christians  are  show- 
ing a greater  rate  of 
increase  in  multiply- 
ing themselves  than 
either  the  Hindoos  or 
the  Mahomedans  in 
this  country.  The 
latest  census  figures 
show  that  the  number 
of  native  Christians 
in  1901  is  in  excess  by 
over  half  a million  as 
compared  with  the 
same  number  in  1891. 

The  increase  has  been 
in  all  the  Provinces  of  India.  When  we  consider  that 
the  total  native  Christian  community  in  India  is  al- 
ready about  seven  per  thousand  of  the  whole  Indian 
population,  and  thus  not  quite  a negligible  quantity, 
the  rate  of  increase  becomes  a cause  for  anxiety.” 

The  Eurasian  people  being  of 
mixed  blood  ought  to  be,  and  I 
think  will  be  constantly  more 
and  more  a factor  in  the  con- 
version of  India.  Too  often 
thev  fail  tO'  see  their  opportu- 
nitv.but  they  are  capable  of  pro- 
ducing very  strong  characters 
in  the  work,  I think  I never 
heard  better  preaching  than 
that  done  by  Dennis  Osborne  in 


At  any  rate  exists.” 


“ The  mother.” 


324 


INDIA  : A PROBLEM. 


“ Beautiful  \^ayu  come,  for  thee  these  Somadrops  have  been  prepared: 
Drink.” — Rig-Veda  i:  2:  i. 

Poona,  previous  to  his  death.  And  in  Bulsar,  one  of 
our  neighbor  families  is  Eurasian,  very  kind  and 
sympathetic.  The  mother  was  a saintly  woman. 

These  2,923.349  Christians  are  according  to  nation- 
ality divided  as  follows : 

Europeans 169,739 

Euraians 89,251 

Indians,  2,664,359 

And  with  respect  to  denomination,  they  are  classi- 

fied as  follows : 


Roman  Catholics,  1,202,339 

Syrians,  57L327 

.\nglicans 453,612 

Baptists 220,863 

Lutherans 220,000 

Methodists 82,994 

Congregationalirts 48,197 

Presbyterians 47,704 

Others 76,313 


Total 2,923,349 


There  is  no  longer  a question  as  to  whether  Chris- 
tianity is  making  itself  felt  in  India.  Most  people 
agree  at  the  present  time,  most  Christian  people  and 
many  Hindoos  and  others,  that  India  will  some  day 
be  a Christian  country.  It  is  not  a question  whether 
this  will  be  so,  but  when  will  it  be?  Some  intelli- 
gent Hindoos  are  exceedingly  outspoken  on  the  sub- 
ject. A letter  of  a Brahmin,  recently  published  in 
the  Madras  Mail,  and  quoted  also  in  the  C.  M.  S. 
report  is  a good  specimen;  “The  Hindoo  religion 


NEW  INDIA. 


325 


"He  that  covereth  his  sins  shall  not  prosper.” — I’rov.  28:  13. 

and  the  Hindoo  social  customs  are  responsible  for  the 
miserable  state  of  the  Hindoos.  It  is  impossible  for 
the  Hindoos  as  Hindoos  to  change  the  social  customs, 
most  of  the  customs  being  based  upon  the  Hindoo  re- 
ligion. I have  given  the  subject  of  social  reform  my 
very  best  thought  and  attention  these  twelve  years. 
My  conviction  is  that  the  liberal  education  of  wom- 
en and  the  consequent  happiness  of  the  home  is  pos- 
sible only  in  the  Christian  community.  It  is  Chris- 
tianity that  permits  the  postponement  of  the  marriage 
of  girls.  It  is  Christianity  that  allows  widows  to  re- 
marry. It  is  Christianity  that  allows  fallen  women 
a chance  of  reclaiming  themselves  from  evil  ways.  It 
is  Christianity  that  allows  you  foreign  travel.  It  is 

Christianity  that  teaches 
the  dignity  of  labor.  It 
is  Christianity  that  gives 
free  scope  for  women  to 
receive  complete  educa- 
tion. It  is  Christianity 
that  gives  you  salvation 
without  laborious  and 
multifarious  ceremonies. 
If  ever  the  Hindoos  are 
to  rise  in  the  scale  of  na- 
tions, it  must  be  by  Chris- 
tianity, and  Christianity 
only.  Some  of  my  Hin- 
doo brethren  may  say  that 
agnosticism  and  atheism 
may  produce  these  re- 


” It  is  Christianity.” 


326  INDIA  ; A PROBLEM. 


“ May  the  wind  blow  upon  our  cows  with  healing.” — RigA'eda  10:  169:  i. 

suits ; but  I do  not  believe 
in  that.  i\Ian  cannot  do 
without  religion.  Christi- 
anity is  the  most  simple  of 
all  religions.  Blessed  shall 
be  the  day  when  all  caste 
Hindoos  throw  up  Hin- 
dooism  and  embrace  Chris- 
tianity.” 

Xot  whether  it  will  ever 
be  a Christian  country,  but 
when.  If  we  look  at  the 
history  of  Christianity  in 
its  relation  to  some  other 
nations,  we  may  learn  a 
lesson.  It  was  after  300 
years  that  Constantine  became  the  first  Christian  em- 
peror of  Rome,  and  from  that  time  the  government 
was  said  to  be  that  of  a Christian  country.  In  Britain 
the  Roman  standard  ruled  from  55  B.  C.  to  410  A.  D. 
In  the  year  303  Alban  became  the  first  British  Chris- 
tian martyr.  How  well  Christianity  was  then  plant- 
ed there,  must  be  judged  by  the  fruits  of  after  years. 
In  those  earlier  years  not  a few'  Britons  w'ere  can- 
nibals. The  w'ork  in  India  has  been  carried  on  some- 
what vigorously  by  Protestant  missionaries  for  now 
a hundred  years.  True,  in  the  former  part  of  the 
century  it  was  only  foundation  work.  X"ow^  shall  the 
work  of  regenerating  India  require  two  hundred  years 
more?  Shall  it  require  perhaps  one  hundred  years 
yet?  Shall  it  be  done  in  fifty  years? 


‘‘  It  is  Christianity.” 


NEW  INDIA. 


327 


In  God  we  boast  all  the  day  long  and  praise  thy  name  forever.** — 
Psalms  44:  8. 


Being  a problem  of  time,  it  de- 
pends upon  Christians  for  solution. 

The  greater  the  diligence  ap- 
plied to  the  work,  the  less  the 
time  required.  \\'ho  is  re- 
sponsible? How  long  shall 
it  be?  The  future  is  in  our 
hands. 

John  ^^’anamaker  last  year 
visited  India,  and  when  he 
came  back  he  made  several 
striking  speeches  on  what  he 
saw  over  there.  He  says : “ As  a result  of  my  recent 
visit  to  India,  I reached  some  conclusions  that  I would 
like  to  abbreviate  sufficientlv  to  form  a telegram  to 


“ A problem  of  time.’' 


every  hard-headed  business  man,  the  non-professing 
Christian,  wh.o  may  be  a generous-hearted  giver  for 
education ; the  earnest,  praying  Christian  man  and 
woman,  eager  to  do  the  most  that  can  be  done  with 
money,  and  to  every  thoughtful  college  student  and 
Sunday-school  scholar. 

First.  A'hile  the  British  government,  from  In- 
dia’s tax  funds,  assists  India’s  schools,  colleges,  and 
hospitals,  I found  the  largest  proportion  of  humani- 
tarian religious  work  going  on  there  traceable  to  the 
Christian  religion. 

Second.  Of  all  the  Christian  missionaries  sent 
out  from  other  lands,  that  I saw,  or  by  inquiry  learned 
anything  about,  I discovered  only  one  person  who  had 
given  up  Christ  for  the  ancient  Hindu  or  ?>Iahom- 


328 


INDIA  ; A PROBLEM. 


“Make  me  immortal  in  that  land.” — RigA'eda  9:  113:  7. 

edan  religion.  These  old,  much  revered  native  re- 
ligions are  not  able  to  win  headway  with  the  believers 
in  the  Gospel  of  Jesus  Christ. 

“ Third.  By  personal  contact  with  the  work  and 
workers,  I convinced  myself  that  the  work  of  mis- 
sionaries, clergymen,  teachers,  doctors,  and  Christian 
helpers  was  healthy,  eminently  practicable,  and  well 
administered. 

“ Fourth.  In  its  business  administration  it  is  quite 
as  economically  done  as  any  business  firm  could  es- 
tablish and  support  business  extensions  permanently 
and  successfully  in  lands  far  distant  from  home,  cli- 
mate and  custom  requiring  different  modes  of  living. 
Xo  private  business  man,  in  my  judgment,  can  admin- 
ister from  the  United  States  properties  and  finances 
in  India  more  effectively  for  less,  as  a rule,  than  the 
Board  is  administering  them  at  this  time. 

“ Fifth.  It  is  an  unjust  aspersion  on  the  church 
and  its  heroic  men  and  women  for  any  person  to  say 
that,  because  the  customs  of  the  country  oblige  mis- 
sionaries, if  they  are  to  maintain  the  influences  with 
the  people,  to  employ  servants  and  live  In  houses  com- 
mon to  hot  climates,  such  as  are  used  by  other  pri- 
vate families,  therefore  they  live  in  luxury,  idleness, 
or  extravagance.  \\’hile  I saw  homes  of  Christian 
workers  in  large  cities  bought,  from  thirty  to  fifty 
years  ago,  for  small  sums,  now  worth  much  more 
than  they  cost,  which  is  to  the  credit  and  wisdom 
of  the  fathers  and  brethren  of  the  iMissionary  Board, 
I failed  to  find  any  extravagant  buildings  in  use  by 
missionaries  or  others  in  the  service  of  the  Board. 


NEW  INDIA. 


329 


“My  soul  thirsteth  after  thee  as  a thirsty  land.” — Psalms  143:  6. 

I personally  saw  while  there  two  spacious,  one-floorecl, 
high-ceiled,  large-porched,  rough-cast  bungalows,  sim- 
ilar to  all  that  are  there,  with  ten  acres  of  ground 
and  fine  old  trees,  in  the  heart  of  the  city  of  Allaha- 
bad, sold  for  12,000  rupees — a little  less  than  $4,000. 
This  fact  is  reliable  information  on  the  real  estate 
values : and  as  to  the  servants,  they  board  themselves, 
coming  in  the  morning  and  going  ofif  in  the  night 
for  the  pay  of  ten  or  twelve  rupees  a month,  which 
on  an  average  is  $3.63  a month  for  house  servants. 
It  is  impossible  to  find  anywhere  in  the  world  simpler 
and  more  consistent  home  living  than  at  the  homes 
and  tables  of  the  mission  houses. 

“ In  all  my  life  I never  saw  such  opportunity  for 
investment  of  money  that  any  one  sets  apart  to  give 
to  the  Christ  who  gave  Himself  for  us.  As  I looked 
at  the  little  churches,  schools,  and  hospitals,  and  in- 
quired the  original  cost  of  buildings  and  expense  of 
administration,  I felt  a lump  of  regret  in  mv  heart 
that  I had  not  been  wise  enough  to  make  these  in- 
vestments myself — yet  there  are  others  left.  I appro- 
priated some  that  you  cannot  have,  and  wished  a 
hundred  times  I had  known  twenty-five  years  ago 
what  I learned  a half  year  ago ; but  I can  take  you 
to  many  as  good,  if  you  will.” 

Fifty  years  ago  the  work  in  India  was  scarcely  more 
than  a drop  in  the  bucket,  but  now,  while  it  is  yet 
small  compared  to  the  millions  of  Hindoos,  it  has  en- 
tered like  a wedge  into  the  ver}-  center  of  all  the 
darkness,  and  will,  by  the  grace  of  God,  continue  to 
increase  till  light  is  scattered  everywhere. 


330 


INDIA  ; A PROBLEH. 


“ He  must  not  step  over  a rope  to  which  a calf  is  tied.*’ — Inst,  of 
Vishnu  63:  42. 

^^'e  may  well  look  upon  India  as  an  important  fac- 
tor in  the  conversion  of  Asia.  It  is  the  key  to  the 


**  Drop  in  the  bucket.**  “ Entered  like  a wedge.** 


situation.  With  its  enlightenment  and  education,  with 
its  stable  Government,  and  freedom  of  the  press,  when 


once  India  shall  be  won  to  Christ,  the  problem  in 
the  East  will  have  been  well  nigh  solved.  Its  com- 


NEW  INDIA. 


331 


“ Teach  me  thy  way,  O Lord,  and  lead  me  in  a plain  path.” — ■ 
Psalms  27 : 1 1. 

parative  size  and  population  would  indicate  the  same, 
but  the  tendency  of  the  people  to  talk  religion,  and 
the  natural  inclination  of  many  of  them  to  travel  for 
commercial  or  other  purposes,  go  farther  to  indicate 
the  fact  that  it  is  the  strategic  point  in  the  missions 
of  the  East.  On  its  historic  shores  will  l>e  fought  out 
the  peaceful  battle,  which  will  decide  the  religion  of 
millions  of  people  for  ages  to  come,  if  the  Lord  tarry. 

W'e  must  work.  Xow  is  the  time.  Bishop  V\’ell- 
don  in  his  memorable  speech  when  he  said,  “ When- 
ever the  native  of  India  is  converted  to  Christianity, 
there  is  made  or  won  a loyal  subject  to  the  crown,” 
said  also,  ” There  is  no  alternative  before  the  coun- 
try except  Christianity  or  Atheism.  It  is  in  Chris- 
tianity that  the  East  and  W'est  are  most  likely  to  find 
their  meeting 
ground.  The  sym- 
pathy of  Chris- 
tians for  the  peo- 
ple of  India,  part- 
ed as  they  are 
from  them  by  race, 
by  religion,  by  col- 
or. by  habit,  is  an 
impressive  fact 
which  the  natives 
of  India  are  begin- 
ning to  understand 
as  the  fruit  of  the 
Christian  faith.” 


In  Christianity.” 


332 


INDIA  ; A PROBLEM 


“ I invoke  the  earth  made  by  Ahura,  the  water  made  by  Mazda,  the  holy 
trees.” — Zend  Av'esta  19:  114. 

It  is  most  significant  that  such  a movement  as  that 
of  Chet  Ram  in  the  Punjab  is  at  all  possible.  Chet 
Ram  when  a young  man  seems  to  have  fallen  into 
the  company  of  a ISIahomedan  fakir,  who  was  pos- 
sessed of  a copy  of  the  Gospels.  The  Mahomedan 
believed  in  the  story,  and  Chet  Ram  eagerly  heard  it 
of  him.  Then  he  started  a movement  accordingly, 
which  already  has  its  thousands  of  followers.  These 
people  see  no  necessity  for  water  baptism,  they  always 
carry  a New  Testament  somewhere  near  the  heart 
whether  they  can  read  or  not,  many  of  them  have  a 
cross  and  a flag  over  their  shop-door,  if  they  are  shop- 
keepers, and  daily  preach  once  at  some  public  place. 
Their  creeds  they  sum  up  in  these  words : “ Jesus 
son  of  Mary ; the  Holy  Ghost ; Prayer  to  God ; Read- 
ing the  Bible  and  the  Gospels  for  the  sake  of  sal- 
vation ; Followers  of  Chet  Ram.” 

It  is  most  significant  that  in  much  the  same  way 
a man  who  had  never  seen  a missionary  nor  yet  a 
native  Christian,  should  also  have  come  into  posses- 
sion of  a wandering  copy  of  the  Gospels.  He  read 
and  pondered  the  story,  and  to  him  it  became  the 
sweetest  thing  of  his  life  and  experience.  He  adopt- 
ed all  he  could  of  its  teachings,  believing  they  would 
do  him  good.  When  he  read  of  baptism,  it  was  a 
strange  word  to  him,  but  he  guessed  the  meaning 
from  the  context,  and  applied  it  to  his  life  regular- 
ly. ^\'hen  he  went  for  his  morning  bath,  he  would 


NEW  INDIA. 


333 


“ For  as  many  as  are  led  by  the  Spirit  of  God,  they  are  the  sons  of  God.” 
— Rom.  8:  14. 

say,  “ Now  I am  baptized  into  the  name  of  the  Fa- 
ther,” and  plunge  in.  Then  “ And  into  the  name 
of  the  Son,”  and  plunge  in  again.  Then  “ And  in- 
to the  name  of  the  Holy  Ghost,”  and  plunge  into 
the  water  again.  This  he  did  daily.  And  when 
he  came  to  take  his  meals,  he  would  say  as  he  broke 
the  bread  and  began  to  eat,  “ I break  this  bread 
in  remembrance  of  Him,”  and  when  he  partook  of 
water  at  any  tiiU’e  to  drink,  he  would  say,  “ I drink 
this  cup  in  remembrance  of  Him.” 

It  is  most  significant  that  in  the  south  part  of  In- 
dia, where  Brahminism  is  deepest  rooted  a certain 
Brahmin  gentleman  should  regularly  read  the  Bible 
every  day,  and  call  his  family  together  in  the  morn- 
ing and  in  the  evening,  and  twice  daily  have  family 
prayers  before  them.  How  fascinating  are  these  facts. 
How  clearly  they  show  us  what  is  in  the  minds  of 
honest  Hindoos.  ^^lIat  remorse  of  conscience  such 
incidents  as  these  must  bring  to  careless  and  negli- 
gent, though  otherwise  good  people  at  home ! And 
shall  honest  seekers  after  God  go  groping  forever 
in  the  dark?  Shall  those  who  have  light  not  share 
it  with  those  perhaps  who  think  they  have  it,  though 
having  it  not  ? Can  a happy  man  know  of  the  sor- 
rows of  others  without  lending  a helping  hand  ? Does 
having  much  truth  tend  to  make  men  and  women 
much  selfish  ? \^hll  they  thank  God  that  they  have 
so  much  more  than  others  have,  and  yet  not  share 


334 


INDIA  ; A PROBLEM. 


“ lie  is  esteemed  highest  who  thinketh  alike  about  friends,  enemies,  stran- 
gers and  foreigners.” — Bhagavad  Gita  6:  g. 

their  great  blessings  with  their  less  fortunate  broth- 
ers and  sisters? 

I assume  to  speak  for  tens  of  thousands  of  God’s 
own  dear  children,  and  for  them  I dare  say  that 
ambassadors  of  the  Truth  Eternal  shall  not  be  want- 
ing, ambassadors  who  are  gladly  willing  to  go  any- 
where and  be  anything  in  order  that  the  children  of 
men  may  become  the  children  of  God  throughout 
the  earth,  these  shall  not  be  wanting  while  the  world 
stands ! And  neither  shall  there  be  wanting  tens 
of  thousands  of  ever-ready,  ever-consecrated  dear 
children  of  the  Heavenly  Father,  who  are  awake  to 
all  good,  who  in  plenty  or  in  poverty  shall  continue 
in  the  work  for  others  with  all  the  ability  He  has 
given  them,  and  who  pray  for  others  with  fervor 
and  power  daily  before  the  throne, — tens  of  thou- 
sands of  such  shall  not  be  wanting  while  there  yet 
breathes  an  unregenerate  soul  in  whom  the  Lord 
intended  His  image  and  nature  should  be!  Of  this 
there  can  be  no  doubt. 

India  will  not  rejoice  alone  when  her  day  of  re- 
demption comes.  The  hearts  of  the  redeemed,  of  “ the 
whole  family  in  heaven  and  earth.”  will  beat  in 
joyous  unison  when  the  sun  of  righteousness,  whose 
dawn  has  already  surely  come,  has  risen  in  the  East- 
ern sky.  India  herself  will  be  the  most  happy  in 
the  change,  and  those  who  like  Paul  resisted  most 
bitterly  the  advance  of  saving  truth  will  be  the  most 


NEW  INDIA. 


335 


“Thy  kingdom  come.” — Matt.  6:  to. 

ardent  in  its  advocacy  when  once  their  spiritual  eyes 
are  also  opened.  And  he  who  helps  to  hasten  that 
glad  time,  who  is  not  only  pure  and  good  himself, 
but  who  makes  it  possible  for  many  others  to  be  pure 
and  good,  blessed  is  that  man. 


O-XjOSSJ^I^'Z', 


Alla, — Arabic  word  for  God. 

Baboo, — a term  applied  to  a native  of  Bengal,  a gentleman. 

Babul, — a common  tree  of  India,  with  long  thorns. 

Bai, — a sister  or  cousin. 

Banyan, — largest  tree  in  India,  an  evergreen  tree. 

Bengali, — a native  of  Bengal. 

Bliai, — a brother  or  cousin. 

Bungalow, — a dwelling  house. 

Christi, — a Christian. 

Collectorate, — several  counties  presided  over  by  a Collector. 

Compound, — a yard  or  enclosure. 

Dahl, — a pulse.  There  are  many  kinds  of  dabl.  Small  grain. 

Dastoor, — a Parsee  priest,  called  also  Mobed. 

Derci, — a tailor. 

Dherd, — a caste  of  Gujerati  outcastes. 

Dltocn, — one  form  of  idol  worship.  It  is  a Gujerati  word. 

Eurasian, — mixed  blood  of  Europe  and  Asia. 

Guru, — a teacher  of  religion  among  Hindoos. 

Jao, — go,  begone. 

Koran, — the  sacred  book  of  the  Mahomedans. 

Kumbar, — a potter. 

Musselman. — a Mahomedan,  follower  of  Mahomed. 

Nlcain, — the  ruler  of  a large  native  state  in  South  India. 

Pcepul, — a large  tree,  sacred  to  the  Hindoos. 

Purda, — a curtain.  Purda  women  are  those,  literally,  behind  a curtain, 
i.  e.,  kept  in  seclusion. 

Rupee, — sixteen  annas,  the  current  coin  of  India,  worth  about  33  cents. 
Sadhu, — a religious  mendicant. 

Sahib, — Sir  or  Mister. 

Sahibji. — a term  of  greeting  at  any  time,  salaam. 

Salaam, — a term  of  greeting  all  over  the  East. 

Suttee, — the  ancient  custom  of  widow-burning. 

Talao, — a tank,  or  reservoir,  commonly  for  irrigation. 

Taluka, — nearly  equivalent  to  county. 

Zenana, — a house  in  which  purda  women  live. 

Zend-Avesta, — the  sacred  book  of  the  Parsees. 


Cities  of  over 

Pop. 

Pop. 

?^Iission~ 

Sunday 

100,000  each. 

2S9I. 

1901. 

aries. 

Schools. 

M issions 

I.  Calcutta, 

74I.I44 

844,604 

150 

38 

13 

2.  Bombay, 

821,764 

770,843 

75 

1 1 

1 1 

3.  Madras, 

452.518 

509,397 

76 

45 

1 1 

4.  Hyderabad, 

415.039 

6 

37 

3 

5.  Lucknow, 

273.02S 

263,951 

1 6 

8 

3 

6.  Benares, 

219.467 

203,095 

14 

8 

5 

7.  Delhi, 

192.579 

208,385 

31 

10 

3 

8.  Mandalay, 

188,815 

182,498 

7 

4 

I 

9.  Cawnpur, 

188,712 

1 97,000 

10 

76 

2 

10.  Bangalore, 

180,366 

159,030 

24 

9 

5 

II.  Rangoon, 

180,324 

232,326 

38 

1 1 

3 

12.  Lahore, 

176,854 

120,058 

22 

13 

3 

13.  Allahabad, 

175,246 

'75,748 

23 

57 

3 

14.  Agra, 

168.662 

188,300 

28 

10 

3 

15.  Patna, 

165,192 

135. 172 

2 

> 

I 

16.  Poona, 

161,390 

111,385 

80 

7 

8 

17.  Jaipur, 

158,905 

159,550 

3 

7 

I 

18.  Ahmadabad, 

148,412 

180,673 

14 

5 

5 

19.  Amritsyr, 

136,766 

162,548 

25 

3 

I 

20,  Bareilly, 

121,039 

J '7,433 

6 

80 

2 

21.  ^leerut, 

1 19.390 

118,642 

14 

27 

2 

22.  Srinagar, 

1 18,960 

122,536 

12 

I 

I 

23.  Xagpore, 

117,014 

124,599 

16 

2 

3 

24.  Baroda, 

1 16,420 

103,782 

6 

10 

I 

25.  Surat, 

109,229 

1 18,364 

5 

2 

1 

26.  Karachi, 

105,199 

105,407 

8 

7 

2 

27.  Gwalior, 

104,083 

104,083 

p 

7 

p 

ALLIANCE  MISSIONS. 

Men 

h’^omen 

rmnnrnetl 

h’onien 

TotaU 

American  Missionary  Alliance, 

20 

18 

61 

.\ustralian,  I’oona  and  X’illage  M., 

2/ 

5 

31 

63 

Scandinavian  Alliance, 

6 

6 

8 

20 

BAPTIST  MISSIONS. 

American  Baptist  Missionary  Union, 

I I 2 

I 12 

6r 

2S5 

Baptist  Missionary  Society,  English, 

74 

72 

53 

199 

Canadian  Baptists, 

20 

20 

17 

57 

Christian,  Disciples, 

14 

14 

21 

49 

Australian  Baptists, 

9 

7 

14 

30 

Free  Baptists, 

8 

9 

7 

24 

Others, 

10 

3 

I 

14 

CONGREGATIONAL  MISSIONS. 

London  Missionary  Society, 

7 5 

54 

37 

166 

American  Board  C.  fur  F.  M., 

3-* 

31 

21 

86 

CHURCH  OF  ENGLAND  MISSIONS. 


Church  Jlissionary  Society, 

21  3 

142 

246 

601 

Society  for  Propagation  of  Gospel, 

89 

44 

22 

155 

Others, 

35 

6 

1 2 

53 

PRESBYTERIAN  MISSIONS. 

Church  of  Scotland, 

26 

■^4 

48 

98 

Free  Church  of  Scotland, 

65 

4-’ 

56 

163 

Irish  Presbyterians, 

18 

I 2 

1 / 

4>' 

Ameiican  Presbyterians, 

5 - 

48 

44 

144 

United  P.  of  North  America, 

18 

21 

25 

6j 

Canadian  Presbyterians, 

'4 

7 

I 7 

38 

Others, 

18 

8 

5 

31 

METHODIST  MISSIONS. 

.\merican  Methodists, 

97 

83 

92 

?7“ 

Free  Methodists, 

3 

3 

3 

9 

Welsh  Calvinistic, 

17 

13 

8 

38 

Wesleyan  Methodists, 

109 

64 

-7 

200 

APPENDIX 

E. 

339 

LUTHERAN  MISSIONS. 

Z^nnifirried 
Tfotnen  Ifotnen 

Total 

American  Lutherans, 

21 

16 

1 1 

4S 

Basle  German  Mission, 

88 

68 

5 

161 

German  Evangelicals, 

107 

77 

9 

193 

Danish  Lutherans, 

12 

8 

2 

22 

Swedish  Lutherans, 

19 

12 

10 

41 

Arcot,  American  Reformed, 

10 

1 1 

5 

26 

PEACE  SOCIETIES. 

Friends,  The, 

I % 

10 

16 

40 

Brethren,  The, 

6 

4 

I 

r T 

Mennonites,  The 

4 

3 

7 

MISCELLANEOUS. 

Adventists, 

7 

1 0 

8 

25 

Anglo-Indian  Ev.  Society, 

1 2 

S 

20 

Central  India  Hill  Mission, 

10 

6 

5 

21 

Ceylon  and  General  Mission, 

9 

4 

7 

20 

Independents. 

25 

19 

23 

67 

Jloravians, 

1 0 

10 

I 

21 

Salvation  Army, 

35 

13 

30 

78 

Zenana  Bible  and  Medical  Mission, 

2 

88 

90 

Others, 

20 

10 

35 

65 

Note. — The  various  woman's  boards 

are  all 

included 

in  the 

above, 

as  the  third  column  of  figures  abundantly  shows,  except  the  “ Church 
Missionary  Society  ” includes  the  C.  M.  Zenana  Society. 


HA 


HSriDEX. 


Abba  Miah,  313. 

Abu  Bekr,  81. 

Adam  and  Eve,  153. 

Adam’s  Peak,  73. 

Adventist  Mission,  280. 

Age  of  Consent,  123. 

Agnew,  Eliza,  189. 

Agra  Medical  College,  231. 
Aijaugar  Krislinasawmy,  253. 
Alliance  Mission,  279. 

American  Pioard  Missions,  186. 
American  Baptist  Mission,  176, 
202. 

Anderson,  John,  253. 

Andy,  S.  Pulney,  319. 

Animal  Hospitals,  77,  151. 
Anklesvar,  268. 

Arbitration  Idea,  158. 

Arcot  Mission,  251,  278. 

Area  of  India,  36. 

Arnold,  Sir  Edwin,  157. 

Arya  Somaj,  305. 

Ascetics,  1 3 1. 

Attachment,  153. 

Audinarayana  lyah,  314. 
Aziz-ud-din,  237. 

Baba  Padmanji,  318. 

Banurji,  S.  N.,  20. 

Baptism  of  2,222,  209. 

Baptist  Missions,  176,  202. 

Basle  German  Mission,  254. 
Bateman,  Walter,  241. 

Bath  Customs,  46. 

Bengal  Presidency,  36,  175. 
Bhattie  Customs,  124. 

Bhavnagiri,  Sir  M.,  20. 

Bible  Societies,  209,  224,  277. 
Birthday  Customs,  58. 

Birth  of  Buddha,  67. 

Birth  of  Mahomed,  80. 


Black  Hole,  171. 

Bombay,  84. 

Bowen  Church,  224. 

Brethren,  261. 

Buddhist  Funeral,  73. 

Bulsar,  263. 

Bungi,  Story,  114. 

Burning  of  Dead,  160. 

Butler,  Wm.,  226. 

Calcutta,  169,  177. 

Canals,  26. 

Carey,  William,  171,  177. 

Caste,  47,  loi. 

Castes,  Number  of,  iii. 

Census  of  Calcutta,  174. 

Census,  Religious,  324. 

Ceylon  Mission,  189. 

Chamberlain,  Jacob,  279,  3C9. 
Chanda varkar.  Justice,  123. 
Charnock,  Job,  169. 

Chet  Ram,  332. 

Child  Marriage,  120. 

Chinvat  Bridge,  64. 

Christian  Borup,  312. 

Christian  Coll  ge,  198,  250. 
Christian  Patriot,  199. 

Christian  Science,  146. 

Christians  or  Mahomcdans,  300. 
Christians  Tell  Lies  too,  240. 
Christianity,  Growth  of,  322. 
Church  of  England  Missions,  199, 
253- 

Church  of  Scotland  Missions,  245. 
Cigarette  Smoking,  45. 

City  Growth,  39. 

Civil  Service,  33. 

Clarkabad,  238. 

Clough,  John  E.,  202. 

Cobra  Worship,  140. 

Congregational  Missions,  186. 


342 


INDEX. 


Conservative  Parsees,  57. 
Crawford  Market,  229. 

Daily  Wage,  22. 

Day,  Samuel,  202. 

Demonstration  with  Teacher,  147. 
Density  of  Population,  36,  37. 
Desire  for  God,  129. 

De  Tocqueville,  128. 

Devotees,  131. 

Dhanjibhoi  Naorosji,  318. 
Dhooning, 

Mahomedan,  92,  93. 

Hindoo,  142. 

Disciples’  Mission,  280. 

Divorce,  83. 

Druidism,  297. 

Duff,  Alex.,  253. 

Duff  College,  247. 

East  India  Company,  177. 

Ebey,  A.,  270. 

Eclipse  Theories,  163. 

Eightfold  Path,  69. 

Ellen  Lakshmi  Goreh,  318. 
England's  Alistake,  20. 

Eurasians,  26,  324. 

Europeans,  26,  324. 

Famine  Children,  190,  288,  302. 
Famine  Work,  206,  264,  284. 
Farmer,  Poor,  33. 

Fate,  51,  128. 

I'ear  in  Worship,  140. 

I'erris  Wheel,  138. 

Festivals,  Hindoo,  129. 

F'iji  Islands,  307. 

Flowers,  Love  of,  157. 

Folklore  Story,  159. 

I'orney,  D.  L.,  266,  269. 

I'riends’  Missions,  261. 

Fuller,  Mrs.  M.  B.,  295. 

Funerals, 

Buddhist,  73. 

Hindoo, 128,  160,  162. 
Mahomedan,  95. 

Parsee,  O5. 


Gabriel,  97. 

Gautama,  67. 

Geography  of 

Mahomedans,  91. 

Hindoos,  163. 

Goanese,  223. 

Golden  Son,  My,  194. 

Grand  Old  Man,  54. 

Great  Renunciation,  68. 

Gujerati  Letter,  158. 

Hand-mills,  46. 

Happiness  Defined,  148. 

Hasan  Raza  Khan,  228. 
Hindrance  to  Christianity,  34. 
Hislop  College,  247. 

History  in  Tableau,  21. 

Hospital  Work,  193. 

Hospital,  J.  J.,  223. 

Idea  of  God, 

Hindoo,  154. 

Mahomedan,  90,  91. 
Idolatry,  136. 

Idolatry  M'aning,  249. 

Imad  ud-din,  237,  31 1,  312. 
Imam  Shah,  238. 

Incarnations,  154. 

Independent  Missions,  281. 
Industrial  Work,  258. 

Jains,  76. 

Japanese  Progress,  307. 

Jesuit  College,  282. 

Jewelry,  Love  of,  116. 

Joel,  226. 

Jordan,  230. 

Judson,  Adoniram,  170. 

Julia,  203,  205. 

Just  as  you  believe,  155. 

Justice,  English,  19. 

Kabir,  78. 

Kali,  43. 

Kali  Chern  Bannerji,  319. 
Kalima,  91. 

Kanwar  Sir  Harnam  Singh,  319. 
Kaparthala,  Prince  of,  319. 


INDEX. 


343 


Karaka,  D.  F.,  62. 

Karen  Converts,  184,  308. 

Karen  Traditions,  180. 

Karmakar,  S.  V.,  320. 

Khimji  Kayani,  308. 

Khisty,  B.  Y.,  225. 

Khisty,  Mrs.,  225. 

King  Khama,  306. 

Ko  Tha  Byu,  180. 

Krishna,  124. 

Kumbar’s  story,  107. 

Lai  Behari  Dey,  31S. 

Lambert,  George,  261. 

Leper  Mission,  278. 

Life,  Sacred,  70,  77,  149. 

Lilivati  Singh,  320. 

Lime  Purchase,  87. 

Literacy  among  Native  Christians, 

195. 

Lone  Star  Mission,  202. 

Lutheran  ^lissions,  254,  279. 
Lying  Hindoo,  156. 

Madras,  196. 

Madura  Mission,  190. 

Mahadeo,  44. 

Mahoniedan  Converts,  303,  31 1. 
Mahomed’s  Wives,  81. 
Manoramabai,  214. 

McCann,  S.  N.,  268. 

Medical  Missions,  193,  276. 
Mennonites,  261. 

Merchandise  Values,  21,  22. 
Methodist  Missions,  226. 

Miller,  D.  L.,  224,  264. 

!Mody,  M.  H.,  262. 

Monkey  God,  43. 

Monks,  Rules  of,  70,  71. 

Moravian  Missions,  281. 

Mosque,  89. 

^lozoomdar,  169. 

Mushin-ul-Mulk,  311, 

Nanak  Saheb,  78. 

Naosari,  266. 

Naorosji,  D.,  54,  225. 

Nehemiah  Goreh,  317. 


Xerbudda  River,  268. 

Ongole  Church,  209. 

Oracles,  how  they  Work,  144. 

Page,  Dr.  W.  B.,  262. 
Pagodas,  75. 

Pan  Chewing,  157. 

Paraclete,  96. 

Parsee  Migration,  53. 

Perry,  Commodore,  307. 
Persecution,  240. 

I’lague,  219,  220. 

Policy  of  Faith,  236. 
Population,  Density  of,  37. 
Population  per  sq.  mi.,  36. 
Portuguese,  223. 

Postal  Rates,  23. 

Post-offices,  21,  24. 

I’rayers, 

Eight  Days  of,  142. 

For  the  Dead,  65. 

Of  Christians,  90,  140. 
Of  Mahomedans,  88. 

Of  Parsees,  55,  56,  63. 
Prayer  .Wheel,  75. 

Presbyterian  Missions,  245. 
Problem,  The,  299,  327. 
Progress,  21. 

Progressive  Parsees,  57. 
Purification  Pill,  106. 

Pyr,  141,  283. 

Ouinine,  24. 

Kamabai,  Pundita,  21 1. 
Kamabai  Societies,  215. 

Ram  Chandra  Bose,  318. 
Railroads,  24. 

Rainfall,  16. 

Ram  Ram,  45,  131,  154. 
Ramzan.  94. 

Reid  Christian  College,  231. 
Renchord,  266. 

Ressler,  J.  A.,  262. 

Revenue,  18. 

Roads,  16. 

Roman  Catholics,  190,  282. 


344 


INDEX. 


Rooster  Sacrifice,  153. 

Rooster  Story,  21. 

Sacred  String,  59,  112. 

Sacrifices,  152. 

Salvation  Army,  281. 

Sandal  Wood,  65. 

Santhal  Converts,  241. 
Sathianadan,  Mrs.,  319. 
Sathianadan,  S.,  319. 

Seekers  after  God,  131. 
Self-support,  184,  191,  199,  250. 
Separate  from  world,  132. 
Shuyugh  Story,  97. 

Shunker  Pandurang,  31 1. 
Siddhartha,  67. 

Sikhs,  78. 

Smallpox  Goddess,  140. 

Sneezing  Superstitions,  62. 
Soldiers,  33. 

Sooboonagam  Ammal,  201. 
Soonderahai  Powar,  320. 

Sorabji,  Mrs.,  319. 

Spotless  One,  153,  305. 

Stover,  Emmert,  103. 

Stover  Mfg.  Co.,  114. 

St.  Thomas’  Church,  196. 
Superstitions,  162. 

Sun  Worship,  45. 

Surat  Collectorate,  17,  18,  36. 
Syrian  Christians,  190,  242,  294. 

Tanks,  41,  42. 

Ta.xes,  16,  19. 


Teacher  Wanted,  188. 
Telegraph,  24. 

Telugu  Converts,  209,  314. 
Temples,  Hindoo,  138. 
Tenth,  the  Lord’s,  272. 
Tooth  of  Buddha,  74. 
Towers  of  Silence,  65. 

Train  Story,  no. 
Transmigration,  160,  164. 
Transubstantiation,  64. 

Unarmed,  India,  33. 

Union  on  Similarities.  274. 
United  Church,  251. 

Vanki  River,  267. 

Village  “ five,”  158. 

Village  Prayers,  233. 

Wanamaker,  John,  200,  327. 
Wedding,  Parsee,  60,  fit. 
Welldon,  Bishop,  331. 
Widow  Remarriage,  126. 
Widowhood,  a Curse,  127. 
Widows,  123,  217. 

Wilder,  Robert  P.,  174. 
Wilson,  John,  246,  253. 
Wilson  College,  247. 
Worship  from  fear,  140. 

Y.  M.  C.  A.  199,  278. 

Zenana  Missions,  275. 
Zoroaster,  52. 


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